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.SPPliSiiii
THE
SACRED BOOKS OF THE EAST
[44]
HEN i IWDE, M.A.
I iliiC UNIVERSITY OF OXFORD
LOND IN, EDINBURGH, AND NEW YORK
a
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XLIV
(DvforU
AT THE CLARENDON PRESS
1900
[./// rights reserved]
©xforo
PRINTED AT THE CLARENDON PRF.S^
BY HORACE HART, M.A.
PRINTER TO Tl: MTY
Tin:
SATAPATHA-BRAHMAiVA
ACCORD IX l, TO THE TEXT OF Till
MADIIYAXDIXA SCHOOL
TRANSLATED BY
JULIUS EGGELING
PART V
BOOKS XI, XII, XIII. AND XIV
Orforti
AT THE CLARENDON PRESS
i 900
\AU rights reserved']
L
I i <5
i -5
CONTENTS.
PAGE
Introduction . . . . • • . • xiii
ELEVENTH KANBA.
The Full and New-Moon Sacrifice (Supplementary Remarks).
Time of Sacrifice ....... i
Additional oblations to Indra Yim/vdh and Aditi . 5
Expiatory oblations (to Agni, Indra, Vish;/u) at New Moon 7
Birth of Pra^apati from golden egg . . . .12
He creates Gods (Agni, Indra, Soma, ParameshMin)
and Asuras . . . . . . 13
Sacrifice representing universe and man . . .18
Brahman (n.), the origin and immortal element.
of gods and universe . . . . • -7
Sacrifice, the Year 38
The Agnihotra (esoteric doctrines) . . . .4'
The Brahma^arin . . . . . -4s
Uddalaka Arum and Svaidayana . . -5°
•Saulvayana and Ayasthuwa . . . . . 6 j
The Mitravinda Sacrifice . . . . . .62
Sri dismembered . . . . . . .62
Pururavas and Urvaji ......
The Seasonal Sacrifices (A'aturmasva) . . . -74
•SauX-eya PraXinayogya and Uddalaka Aruwi on the
Agnihotra . . . . . . -79
The Upanayana, or Initiation of the Brahmamcal Student . I
The Savitri formula . . . . . ■ s7
The 6'atatiratra Sattra . . . . . • • 91
The Morning- Litany (prataranuvaka) of the Atiratra 9 2
The Svadhyaya, or Daily Study of the Veda . . -95
The three Vedas, or triple science . . .102
VIM
C< >NTF.\ : S.
The Adabhya Cup of Soma ..... 105
Varuwa and his son Bhrzgu (on future states of
existence). . . . . . . ioS
kanaka of Videha on the Agnihotra . . .112
Y -vavalkya and .S'akalya (on the gods and the
supreme deity) . . . . . . 1 1 5
The Animal Sacrifice, of two kinds . . . . 11S
The Sacrificial stake (yfipa) . . . . .123
The Victim and its deity . . . . . .127
The King of the Kejin and his Samra^-cow . . 131
TWELFTH KANBA.
The Sacrificial Session (Sattra) .
Man, the Year
The Tapa^ita Sattra
Expiatory Ceremonies of the Agnihotra
The going out of one of the fires
The death of the Agnihotrin .
The burying of the dead body .
Expiatory Oblations of Soma-sacrifice
The Sautramaw! ....
Namu^i slain by Indra .
Preparation of the Sura-liquor.
Oblations of milk and Sura"
( >blations to the Fathers .
A.
The Ajvina, S&rasvata, and Aindra cup
India assisted and healed by the A.rvins and Sai
vati
Consecration of Sacrifice!
< ikes to Indra, Savitrz', and Varuwa
Tin- Avabh/v'tha, or purificatory bath
A'ikra Sthapati performs SautrSma»i for Dush/ai
Pauwsayana ......
•
135
•
M4
•
171
.
I78
187
197
•
200
•
205
•
- 1 3
2 1 6j
222
•
•
23 '
•
234
•
-•4:,
as-
223,
249
•
249
247.
260
264
1M.
.
_• < >( 1
THIRTEENTH K\X/>.\.
Tin- A.fvamcdha, or Horse-sacrifice
Fettering and sprinkling of Horse .
>toki_\,i oblations ....
274
276
280
MTENTS.
IX
Prakrama oblations ....
Three cake-offerings to Savitr*
Dh/z'ti oblations ....
Lute-playing by Brahmawa and Ra^anya
Diksha, or Initiation ....
Vaixvadeva oblations
Audgrabha//a oblations .
First Soma-day (Agnish/oma)
Annahomas (food oblations) .
Second Soma-day (Ukthya) .
Fettering of victims
Bahishpavamana-stotra .
Setting free of the wild victims .
Sacrificer drives with Horse to pond of water and back
Horse anointed and adorned by Sacrificer's wives
Brahmodya of Hot/'/ and Brahman .
Sprinkling of Horse by Adhvaryu (and Sacrificer)
Killing of Horse on cloths and plate of gold
Wives led up to circumambulate and fan the Horse
Mahishi addresses the Horse ....
Priests' colloquy with wives ....
The Knife-paths made with needles .
The two Mahiman Cups of Soma .
The Chanting of the Aatush/oma
Ara«ye*nu£y a oblations .
- ish/akWt oblations of blood
Oblations to the Deaths .
Ajvastomiya oblations
Dvipada oblations .
Expiatory Offerings
Right time for performing the Ajvamedha
Preliminary Ceremonies : — the mess of rice .
Sacrificer and wives pass the night in the sacrificial
hall ........
Offering to Agni Pathik/Yt — the mouth of the Sacrifice
Offering: to Pushan ......
Leading up of the Horse, assisted by its noble keepers
Three Savitra offerings (performed daily for a year)
Brahman lute-player sings three g&thas
Horse and keepers sent to range the quarters .
282
285
285
289
289
291
295
296
298
298
3°4
307
3"
3 ! -
314
3^
320
322
323
324
326
327
329
336
337
340
34i
342
345
347
348
349
35o
3D2
353
355
356
359
C< INTENTS.
The Pariplava Akhyana, or revolving legend . 361-370
Prakrama and Dhrrii oblations . . . -363
Kfn/anya lute-player sings three gathas . . . 364
sha, or Initiation (at end of year) .... 371
Sutyd-days ......... 372
The set of twenty-one sacrificial stakes . . -373
The chanting of Gotama's A'atush/oma . . 375
The .S'astras and Stotras of the Central (Ekavima)
day .......
The animal sacrifices of that day
The Adhrigu litany .
The Mahishi and the Horse
Colloquy of priests, chamberlain and women
Brahmodya of priests ....
The first Mahiman Cup of Soma
The offering of the omenta (vapa) .
The second ]\Iahiman Cup of Soma
The Stotras of the third (Atiratra) day
Various Arrangements of the Ajvamedha Chants
' MTcring of barren cows ....
Animal sacrifices performed in following year
The Purushamedha, or Human Sacrifice
Animal sacrifices .....
The (symbolical) human victims
Purusha-Nar£ya»a litany (Purusha-sukta) .
Traidhatav! offering ....
Uttara-Narayana litany ....
Enumeration of the human victims .
The Sarvamedha, or All-Sacrifice .
The ten Sutya-days thereof
Fun< Ml < leremonies .....
Burial-ground (.vma.vana) ....
Lo< ality of the tomb ....
Form and size of the tomb
Preparation (sweeping, ploughing, sowing) of the site
Depositing < I < harred bones .
An of bones limb by limb
j < "Hipleted by bricks, like bird-shaped altar
Height of sepulchral mound .
Driving in of pins marking site of mound
377
382
385
386
386
388
39i
392
394
395
396
402
402
403
404
407
410
412
412
4'3
4i7
41S
421
421
424
428
429
433
434
435
435
436
0 'NTEXTS.
XI
Furrows, dug south and north, rilled with (milk and)
water . . . . . . . • 4.;7
Passing the northern ones on three stones thrown in
by each . . . . . . . -437
Purification by Apamarga plants and bath . . 438
A
Home-going, and offering to Agni Ayushmat on house-
fire 439
Depositing of clod midway between grave and village 440
FOURTEENTH KAATZ>A.
The Pravargya . . . . . . . . 441
Sacrificial session performed by the gods at Kuru-
kshetra . . . . . . . --141
Vishmi excels and becomes overweening . . .442
Bowstring, gnawed by ants, cuts off his head . 442
The names 'Gharma, Pravargya, Mahavira, Samra^'
explained . . . . . . . -44?
Vishnu's body divided between the gods . . . 443
A
Dadhya££ Atharvawa warned by- Indra not to teach
the sweet doctrine . . . . . -444
His head cut off by Indra, and restored by the A.rvins 44,-,
Rule of abstinence observed when teaching the
Pravargya . . . . . . -446
Collecting materials for making the Mahavira pot . 447
Pra^apati, as the boar Emusha, raises the Earth . 451
The making of the Mahavira vessels in shed . . 453
The fumigating and baking of the vessels . . 456
Depositing of vessels and implements in front of
Garhapatya . . . . . . .458
The Hotr/'s recitation . . . . . .459
Sprinkling of pot with lustral water . . . . 460
A
The Mahavira's (imperial) Throne-seat south of Aha-
vaniya . . . . . . . .461
The pot anointed with ghee . . . . .462
The pot set down on mound upon burning reed-
sheaths ... 463
The Sacrificer invoking blessings upon the earth . 464
Pieces of Vikankata wood laid round, and a gold
plant upon the pot ...... 466
Xll
CONTENTS.
Fanning of the fire with three pieces of antelope-skin
till aglow .......
Revering of the heated pot with the Avakaja verses
Offering of the first Rauhiwa cake
Samra^-cow tied and milked ....
The pot lifted from the fire and placed on the tray
Cooling of pot with goat's milk ; and pouring in of
cow's milk ......
Oblations made by (muttering) the (twelve) wind-names
Pouring of spill milk and ghee from tray into pot
Oblation to Ajvins . . . . "
Anumantrana to the rising milk
Mahavira pot placed on mound
Offering of the steeped Vikankata chips (to Pushan,&c.
Pouring of remaining milk from pot into tray .
Offering of the second Rauhma cake
Sacrificer drinks the remaining Gharma .
Cleansing, and performance of Upasad
Rules for priests as to how and lor whom to perform
the Pravargya ......
Pravargyotsadana, or ' setting out' of the implements
Kindling o^ bundles of faggots, and offering thereon
Procession led by Prastotrz singing a Saman .
Arrangement of apparatus in form of human body
Singing of Varshahara-saman ami departure
Mode of performance at continued Soma-satrilK< ■>
Dak.-hi//as, or sacrificial fees ....
Expiatory ceremonies in case of breaking of pot
Laudation ol Pravargya .....
[ndex to Parts III, [V, and V (Vols. XLI,XLIII, and XLIV)
Additions and Corrections .......
467
469
47-
474
47''
477
478
481
482
484
485
486
48S
489
489
490
490
493
494
496
4 9*
501
502
503
504
507
591
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East
r,<> ;
INTRODUCTION.
The present volume completes the theoretic exposition
of the sacrificial ceremonial, and thus brings us to the end
of our task. The remaining six chapters of the last book
of the Brahma//a form the so-called Brmad-araz/yaka, or
great forest-treatise, which, as one of the ten primitive
Upanishads. is included in Professor F. Max Midler's
translation of those old theosophic treatises, published in
the present series. The portion of the work contained in this
volume forms practically a continuation of the first five kandas,
the intervening five books being devoted to the consideration
of the Agni^ayana, or construction of the sacred brick-altar,
which had come to be recognised as an important pre-
liminary to the Soma-sacrifice. The circumstances which
seem to have led to this somewhat peculiar distribution of
the different sections of the work have been explained in
the introduction to the first volume of the translation. As
was there shown, the inclusion of the Agni/£ayana in the
sacrificial system of the Va^asaneyins, or theologians of the
White Ya^ns, appears to have resulted in a definite settle-
ment of the sacrificial texts of the ordinary ritual, as con-
tained in the first eighteen adhyayas of the Va^asanevi-
sawhita, as well as of the dogmatic explanation of that
ritual as given in the first nine kaw/as of the Satapatha-
brahma;/a. Considerable portions of the remaining sections
of both works may have been, and very likely were, already
in existence at the time of that settlement, but, being ex-
cluded from the regular ceremonial, they were naturally
more liable to subsequent modifications and additions than
XIV SATAPATHA-BRAHMAWA.
those earlier sections which remained in constant use.
Whilst the tenth k&nda, included in the preceding volume
of the translation, consisted of speculations on the sacred
fire-altar, as representing Purusha-Pra^ftpati and the divine
body of the Sacrificer — whence that book is called the
Agnirahasya, or mystery of the fire-altar — the present
volume contains the supplementary sections connected with
the sacrificial ceremonial proper.
The eleventh and twelfth ka//<7as are mainly taken up
with additional remarks and directions on most of the
sacrifices treated of in the first four kaAv&is, especially with
expiatory ceremonies and oblations in cases of mishaps or
mistakes occurring during the performance, or with esoteric
-peculations regarding the significance and mystic effect of
certain rites. In this way the eleventh book deals with the
New and Full-moon sacrifices ; the Seasonal offerings
(XI. 5, 2), the .Agnihotra (XI, 5, 3 ; 6, 2), the Soma-sacrifice
(XI, 5, 5; 9), and the Animal-sacrifice (XI, 7, 2-8, 4);
whilst the twelfth ka//<7a treats of the ' Gavam ayanam ' —
or most common sacrificial session lasting for a year, thus
offering a convenient subject for dilating upon the nature
of Pra^-apati, as the Year, or Father Time ; — of additional
expiatory rites for Soma-sacrificcs (XII, 6), and of the
Sautramawi, consisting of oblations of milk and spirituous
liquor, supposed to obviate or remove the unpleasant effects
of any excess in the consumption of Soma-juicc (XII, 7-9).
Though supplementary notes and speculations on such
ceremonial topics cannot but be of a somewhat desultory
and heterogeneous character, they nevertheless offer wel-
come opportunities for the introduction of much valuable
and interesting matter. It is here that we find the famous
myth of Pururavas and Urva^i (XI, 5, j) ; and that of
Bhrigu, the son of Varu;/a, vividly illustrating the notions
prevalent at the time regarding retribution after death
(XI, 6, 1) ; as also the important cosmogonic legend of the
golden egg from which Pra^'ipati is born at the beginning
of the evolution of the universe (XI, 1, 6). Of considerable
interest also arc the chapters treating of the way in which
INTRODUCTION. XV
the dead body of the pious performer of the Agnihotra. or
daily milk-offering, is to be dealt with (XII, 5, 1-2) ; of the
initiation and the duties of the Brahma«ical student (XI,
3, 3 ; ,",, 4) ; and, last not least, of the study of the Vedas
(XI. 5, 6-y) and their subsidiary texts amongst which we
meet, for the first time, with the Atharvangiras as a special
collection of texts recommended for systematic study.
With the commencement of the thirteenth ka/<v/a, we enter
once more upon a regular exposition of a series of great
sacrifices like those discussed in the early books ; the first
and most important of them being the Ajvamedha, or
Horse-sacrifice. Like the Ra^asuya, or inauguration of
a king, the A^vamedha is not a mere sacrifice or series of
offerings, but it is rather a great state function in which
the religious and sacrificial element is closely and deftly
interwoven with a varied programme of secular ceremonies.
Rut whilst the Ra^asuya was a state ceremonial to which
any petty ruler might fairly think himself entitled, the
Aivamedha, on the contrary, involved an assertion of power
and a display of political authority such as only a monarch
of undisputed supremacy could have ventured upon without
courting humiliation 1 ; and its celebration must therefore
have been an event of comparatively rare occurrence.
Perhaps, indeed, it is owing to this exceptional character
of the Aj-vamedha rather than to the later origin of its
ritual and dogmatic treatment that this ceremony was
separated from the Ra^asuya which one would naturally
have expected it to succeed. It is worthy of remark, in
this respect, that, in Katyayana's Anukrama/a to the
Va^asaneyi-sawhita, the term ' khila,' or supplement, is not
applied to the Axvamcdha section- (Adhy. XXII-XXV),
while the subsequent sections are distinctly characterised as
such. As a matter of fact, however, the Asvamedha has
1 Cf. TaiU. Br. Ill, 8, 9, 4, — para va esha si£yate yo*balo j.?vamedhena
ya^ate : — ' Verily, poured away (dislodged) is he who, being weak, performs
the A^vamedha;' Ap. .S'r. XX, 1, 1, ' a king ruling the whole land sarvabhauma)
may perform the A^vamedha ; — also one not ruling the whole land.'
* Cf. Weber. History of Indian Literature, p. 107; Max Muller, History of
Ancient Sanskrit Literature, p. 35S.
XVI .S'ATAPATIIA-r.RAIIMA.YA.
received a very unequal treatment in the different rituals. Of
the two recensions of the Brahmaaa of the A7g-veda priests,
the Aitareya-brahma//a takes no account whatever of the
Morse-sacrifice, whilst its last two books (VII, VIII) —
generally regarded as a later supplement, though probably
already attached to the work in Pacini's time — are mainly
taken up with the discussion of the Ra^asuya. The
Kaushitaki-brahma;/a. on the other hand, passes over both
ceremonies, their explanation being only supplied by the
.s'arikhavana-siitra. along with that of some other sacrifices, in
two of its chapters (15 and 1 6), composed in Brahmawa style,
and said to be extracted from the Maha-Kaushitaki-brah-
mawa1. In the principal Brahmawa of the Saman priests.
the Pa/7£avi///.va-brahma//a, the A.s-vamedha, as a triratra, or
triduum, is dealt with in its proper place (XXI, 4), among
the Ahinas, or several days' performances. As regards the
Black Ya^us, both the Ka///aka and the Maitraya#i Sa/v/-
hita give merely the mantras of the Ajvamedha 2, to which
they assign pretty much the same place in the ritual
as is dmie in the White Ya^nis. In the Taittiriya-sawhita,
on the other hand, the mantras are scattered piecemeal over
the last four kaw/as ; whilst, with the exception of a short
introductory vidhi-passage, likewise given in the Sawhita
(V, 3, \ 2), the whole of the exegctic matter connected
with this ceremony is contained, in a continuous form, in
the Taittiriya-brahma//a (VIII and IX). Lastly, in the
Yaitana-sutra of the Atharva-veda — doubtless a compara-
tively late work, though probably older than the Gopatha-
Besides the two chapters refei to, nothing more than quotations are
ork. Possibly, however, the difference b* it and the
hitaki-brahmawa consisted merely of such supplements which would thus
be very much tame character as the la>t two paw^ikas oi the Aitareya-
brahmawa, except that they never became ally recognised.
3 Though this circumstance seems to favour the supposition of the n
recent ritualistic treatment of the Ajvamcdlia. it may not be oul of place tonotice
that, in the Mailraya//i Sawhil.i. the A 13 section is followed by several
raana section the Ra£asuya which is not found in
i.a///aka at all. .Sat. Br. XIII. calls the Arvamedha an 'utsanna-
i'; bul it i-, not quite clear what is meant thereby, seeing that the same
■I to the A'aturmasyani, or Seasonal offerings (II, 5, 2, 48).
INTRODUCTION. xvu
br&hmaaa T — the A^vamedha is treated immediately after
the Ra^asuya, and followed by the Purushamedha and
Sarvamedha ; these four ceremonies being character;
at the end as the Kshatriya's sacrifices2 (niedha).
With regard to the earliest phase of Vedic religion, there
is no direct evidence to show that the horse-sacrifice was
already at that time a recognised institution. Two hymns
of the AVg-veda (I, 162; 163), it is true, relate to that
sacrifice3, but they evidently belong to the latest pro-
ductions' of that collection, though still sufficiently far
removed from the time of the oldest of the ritual works
just referred to. Seeing, however, that animal sacrifices
generally are not alluded to in the A/ksawhita \ whilst
there is every reason to believe that they were commonly
practised from remote antiquity, this absence of earlier
positive evidence regarding the horse-sacrifice cannot be
taken as proving the later origin of that institution. As
will be seen further on, there are sufficient indications to
show that even human sacrifices were at one time practised
amongst the Aryans of India, as they were amongst their
1 See Professor M. Bloomfield's paper on ' The Position of the Gopatha-
biahma«.i in Vedic Literature,' Journ. Am. Or. Soc, vol. xix.
2 Cf. Mahabh. XIV, 4S, where these four sacrifices are specially recom-
mended by Yutsa to Yudhish//rira as worthy of being performed by him as
King.
3 Possibly also, the hymn AVg-veda I, 164 (Ath.-v. IX, 9, 10)— on which see
P. Denssen, Allg. Geschichte der Philosophic, I, 1, p. 105 seq.— may have been
placed after the two A^vamedha hymns to supply topics for the priests' colloquy
brahmodya) at the Ajvamedha. Cf. XIII, 2, 6, 9 seqq. ; 5, 2, 11 seqq. The
fact that the A^vamedha is not treated of in the Aitareya-brdhma//a cannot, of
course, be taken to } rove the later origin of the hymns referred to, though
it might, no doubt, fairly be used as an argument in favour of assuming that
those parts of the A^vamedha ceremonial in which the Hot/-*' takes a prominent
part were probably not introduced till a later time.
* Haug. Ait. Br. I, introd., p. 12 seqq., argues against the ns.-umption of
a comparatively late origin of the hymn I, 162 ; but his argument meets with
serious lexical and other difficulties.
We may leave out of account here one or two vague allusions, such as
X. 155. 5 ' these have led around the cow or bull) and have carried around
the fire; with the gods they have gained for themselves gloiy : who dares
to attack them?' The question also as to whether the so-called Apii-hymns,
used at the fore-offerings of the animal sacrifice, were from the very beginning
composed for this purpose, cannot be discussed here.
[44] b
XV111 SATAPATIIA-BRATTMA-YA.
European kinsmen. The fundamental idea which underlay
this practice doubtless was the notion that man, as the
highest attainable living being, could not but be the most
acceptable gift that could be offered to the gods, and, at the
same time, the most appropriate substitute for the human
Sacrificer himself. For the same reason no doubt only
domesticated animals were considered suitable for sacrifice ;
and amongst these the horse was naturally looked upon as
ranking next to man (Sat. Br. VI, 2, 1, 2), although con-
siderations of practical expediency and even of social distinc-
tion might prevent its use for ordinary sacrificial purposes.
In the speculations of the Brahmawas, a deep mystic
significance is attached to the Horse-sacrifice. In the last
two chapters of the ' Mystery of the Fire-altar' (5at. Br. X,
6, 4, 1 ; 4), the A^vamedha — i. e. the sacrificial horse
itself — is coupled with the Arka, the mysterious name of
the sacred fire, as the representative of Agni-Pra^apati, the
Sun. The horse-sacrifice is called the bull (XIII, i, 2, 2),
and the king (XIII, 2, 2, 1), of sacrifices, just as the horse
itself is the highest and most perfect of animals1 (XIII,
3, 3, 1 ; Taitt. Br. Ill, 8, 7 ; 8, 9, 1) ; the horse selected for
sacrifice, in particular, being said to be worth a thousand
cows (XIII. 4. 2, 1). The connection of the sacrificial horse
with • the lord of creatures ' is, of course, fully accounted for
by the theory of the identity of the sacrifice generally with
l'urusha-Pra^apati, discussed in the introduction to part iv
of this translation. The sacrificial horse accordingly belongs
to Prag'&pati, or rather is of Pra^apati's nature (pra^apatya) ;
nay, as the Taitt. Br. (III. 9, 17, 4) puts it. it is a form of
l'r : . .ipati himself (pr;i.;.ipatc rupam asvak), and is, of all
animals, the one most conformable (anurupatama/^) to
Pra ..ipati. Hence also, in the cosmogonic account at the
commencement of the Agni^ayana section (VI, 1, 1, 11),
the horse is represented as having originated, immediately
after the Brahman (sacred lore) and Agni, directly from the
1 ' They the Massagetae woi ship the sun only of all the gods, and sacrifice-
horses to him; and the reason for this custom is that they think it right to
offer the swiftest of all animals to the swiftest of all the gods.' Herod. I, 216.
INTRODUCTION. XIX
egg produced by Fra^apati from the cosmic waters ; whilst,
according to other accounts (VII, 5, 2, 6 ; XIII, 3, I, 1).
the horse originated from Pra^&pati's eye. But, since the
offering also represents the offerer himself, or rather his
divine self awaiting him in the other world (XI, i, <S, 6 ; 2,
2, 6). the sacrificial horse is also identified with the Sacrificer
(ya^amano va ajrva//, Taitt. Br. Ill, 0, 17. 4) who thereby
obtains the fellowship of the Lord of creatures and a place
in his world (ib. III. 9. 20. 2).
Besides Pracc"apati, there is. however, another deity wh<
lays claim to the possession of the sacred steed ; for the
horse is Varuwa's sacrificial animal (Sa.t. Br. V, 3, 1,5 ; VI.
2, 1, 5 ; Taitt. Br. Ill, 9, 16, 1) ; nay, Varu/za is even the
lord of all one-hoofed cattle (Va^. S. XIV, 30 ; Sat. Br.
VIII, 4, 3, 13). This connection of the horse with Varu//a
seems natural enough, seeing that this god, as the king of
heaven and the upholder of the law, is the divine represen-
tative of the earthly king ; whence the Ra^asuya, or corona-
tion-ceremony, is called Varu//a's consecration (5at. Br. \ .
4, 3, 21 ; cf. II. 2, 3. 1). For this reason the barley also is
sacred to Varuwa ' (XIII. 3, 8, 5) ; and accordingly, during
the same ceremony, the king offers a barley-mash to
Varuwa, in the house of his Siita, or charioteer and herald ;
a horse being the sacrificial fee for this offering (V, 3, 1, .")).
In the Vedic hymns, this association of the god Varu«a
with the noble quadruped finds a ready, if rather common-
place, explanation in a common natural phenomenon :
Varuwa's horse is none other than the fiery racer who
pursues his diurnal course across the all-encompassing arch
of heaven, the sphere of Varu;/a 2, the all-ruler. It is ih the
1 Dr. Hilkbrandt, ' Varuwa und Mitra,' p. 6;, is inclined to refer this con-
nection to Varu»a's character as the god of waters and the rains, as favouring
the crops and fertility generally.
2 Whilst it may be a matter of opinion whether, with Professor Brugmann
(Grundr. II, p. 154'. we have to take the original form of this name to be
' vorvanos,' or whether the 'u' of the Sanskrit word is merely due to the
dulling influence of the preceding r (cf. taruwa, dhanwa, karatta), the etymo-
logical identity of : varuz/as ' and ovpavus is now probably questioned by
few scholars. The ethical attributes of this onthological conception seem to
b 2
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t . - L during t
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INTRODUCTION. XXI
hymns addressed to them, singly or jointly, this pair of
deities occupies a somewhat subordinate position in the
Yedic pantheon, there is reason to believe that it formed
a more prominent feature of a phase of belief lying beyond
the period reflected in the hymns of the AVg-veda. Judging
from the peculiar character of these deities, one might indeed
be inclined to claim for the people that formed religious
conceptions such as these a long period of peaceful dwell-
ing and normal intellectual growth. If such was the case,
the occupation of the land of the seven rivers and the
gradual eastward drift certainly proved a turning-point in
the development of this A ryan people. But, in any case,
the decided change of climate \ and the close contact with
aboriginal tribes of inferior culture, could hardly fail, along
with the changed conditions of life, to influence consider-
ably the character of the people, and to modify their
religious notions and intellectual tendencies. As, in their
struggles against hostile tribes, the people would naturally
look to leaders of deed and daring rather than to mild and
just rulers, so the violent war of elements, periodically con-
vulsing the heavens in these regions, after long and anxious
seasons of heat and drought, and striking awe and terror
into the minds of men, might seem to them to call for
a heavenly champion of a different stamp than the even-
headed and even-tempered Yaru//a. — it would need a divine
leader of dauntless, and even ferocious, spirit to fight the
worshipper's battle against his earthly and unearthly foes.
Such a champion the Yedic Aryans indeed created for
themselves in the person of India, the divine representative,
as it were, of their warlike kings, and the favourite subject
of their song. And side by side with him, and sharii
with him the highest honours — nay, even taking precedence
of him — we find the divine priest, Agni, the deified fire of
sacrifice, as representing the all-pervading, all-supporting
1 Whilst the climate of Baluchistan is regulated, as in Europe, by the
succession of four seasons, the climate of the districts east of the Indus, as
of India generally, shows the characteristic threefold division of rainy, cool,
and hot seasons [S. Pottinger, Beloochistan, p. 319 seqq.
XXll SATAPATHA-BRAHMAYA.
light of heaven ; just as we found Mitra, the sun, by the
side of Varu«a, the god of the all-encompassing heaven.
Not as if Agni and Indra had ever entirely superseded
Mitra and Varutfa. On the contrary, all these gods con-
tinue to share, in a greater or less degree, the affections of
the Vedic singers ; and as regards Varuwa and Indra in
particular, their relations are well expressed by Vasish/Z-a
when he says (Rig-v. VII, 82, 2 ; 5), that the one (Varu;/a)
is ' samra£- ' (universal ruler, overlord) ; and the other (Indra)
■svara.^-' (self-ruler, independent lord) ;— and that, ever since
the time when these two, by their power, created all the
beings in the world, Mitra serves Varu«a in peace, whilst the
mighty (Indra) goes forth with the Maruts in quest of glory.
Even in the sacrificial ritual, Mitra and Varu;/a continue to
play an important part, seeing that one of the priests — the
MaitnWaruwa — is named after them, that they receive
various oblations, and that at the end of every Soma-
sacrifice at least one sterile cow is offered to them. apparently
as an expiatory victim, for shortcomings in the sacrifice1,
thus accentuating once more the ethical character of these
deities. It is thus not to be wondered at that, whilst Agni
and Indra are most commonly referred to in the Brahma//as
as the divine representatives of the Brahman and Kshatra,
or the spiritual and the political powers — the high priest
and king — respectively, the very same is the case as regards
Mitra and Varu^a2; and the Maruts, representing the
common people, are accordingly associated with Varu.va,
' Taitt. S. VI, 6, 7, 4, explains this offering as symbolically smoothing down
the sacrifice tom up by recited verses and chanted hymns, even as a field, torn
up by the plough, is levelled by a roller ' matya," taken however by Say. in
the sense of 'cow-dung'). The .Sat. Br. does not allude to the expiatory
character of the offering, but there can be no doubt that it is of an essentially
piacular significance. It need scarcely be mentioned that the ' avablWtha,' or
lustra! bath, at the end of Soma- and other sacrifices, is distinctly explained
(II, 5, 2, 46; IV, 4, 5, 10) as intended to clear the Sacrificcr of all guilt for
which he is liable to Varurca. Cf. Taitt Br. Ill, 9, 15, 'At the lustral bath
he offers the last oblation with " To 6'umbaka hail ! " for t7und>aka is Varuwa :
he thus finally frees himself from Varufia by offering.'
2 See, for instance, .Sat. Br. IV, i, 4, 2; V, 3, 2, 4; IX, 4, 2, 16; Maitr.
5- IVj 5> *> J Taitt. Br. Ill, 1,2,7 .kshatrasya ra^a Varu«oidhira£n/j).
INTRODUCTION. XXU1
as their king or ruler (Sat. Br. II, 5, 2, 34), just as they are
with Indra (II, 5, 2, 2;). One might thus expect that
Indra would claim the same special connection ' with the
sacrificial horse as that which is conceded to Varuwa.
The reason why this is not the case probably is that, in the
Brahmaaa period, the notion of the horse having, like
the sun, originated from the cosmic waters had become as
firmly established as was the traditional connection —
nay, even identity - — of Varuwa with the element of water
generally.
As regards Varu«a's and Pra^apati's joint connection
with the sacrificial horse, the Taitt. S. (II, 3, 12, 1) records
the following legend which ma)- perhaps have some bearing
on this point : — Pra^apatir Varuz/ayayvam anayat, sa sva///
devatam ar£//at, sa pary adiryata, sa eta;// varu//a/// /hitush-
kapalam apa^yat, taw nir avapat, tato vai sa varu/zapa^ad
amu/Jyata, Varu//o va eta;// g/'/h//ati yo^svaiu pratig/7h//ati.
yavato*jvan pratig/-/'h//iyat tavato varu//a// £atushkapalan
nir vaped, Varu//am eva svena bhagadheyenopa dhavati,
sa evaina/// varu/zapa^an mu/z/'ati : — ' Pra^apati led up the
horse to Yaru//a : he (thereby) impaired his own godhead,
and became racked all over with dropsy. He beheld that
four-kapala (cake) sacred to Varu//a, and offered it, and
thereupon was freed from Varu//a's noose ; for Varuwa
seizes him who takes (receives) a horse, — as many horses
as one takes so many four-kapala (cakes) one ought to offer
to Varu//a : one (thereby) hastens up to Varu//a with his
(V.'s) own share, and he (V.) frees him from Varu//a's
noose.'
The interpretation of this legend presents, however, some
difficulties. Dr. Hillebrandt, ' Varu//a und Mitra ' (p. 64),
translates the first sentence by — ' Pra^apati fuhrte dem
1 Since all the gods are concerned in the Asvamedha — whence the horse is
called ' vauvadeva ' — Indra would of course have a general interest in it.
Indra is also associated with the horse in so far as he is said to have first
mounted it, ./vVg-veda I, 163, 2, 9. Indra's two bays (hari) of course belong
to a different conception.
- Apo vai VaxunaA, Maitr. S. IV, S, 5.
XXIV SATArATIIA-BRAIIMAiVA.
Varuwa das Ross fort 1'-— ' Pra^apati led the liorse away
n Varuwa' : this would undoubtedly make better sense,
but, unfortunately, the construction of ni ' with the dative
in this sense would involve a decided solecism. Saya//a,
on the other hand, takes it in the same sense as we have
done, and he explains that it is just by giving away the
horse whose deity he himself is that Pra^apati forfeits his
godhead ". He feels, however, afterwards constrained to
assign to ' pratig/vlv/ati ' the causal force of 'he causes it to
be taken, he gives it away/ which is clearly impossible.
But whatever the correct interpretation of the opening
clause may be, it seems at all events clear that the sacrificial
horse is represented in the legend as undergoing a change
of ownership from the one deity to the other.
When one compares the ceremonial of the A^vamedha,
as expounded in the Brahmawa, with the ritual indications
contained in the two hymns already referred to, one is
struck by the very marked contrast between the two.
For whilst, on the central day of the A^vamedha alone,
the ritual requires the immolation of not less than 340,
victims bound to twenty-one stakes (p. 311, n. 1) — not
counting two sets of eleven Savaniya victims (p. 383, n. 3)
subsequently added thereto — the hymns (I, 162, 2-4; 163,
i 2) seem only to mention two victims, viz. the horse itself,
and a he-goat. This latter animal which is to precede the
horse when led to the sacrificial ground (and stake), and to
' This, no doubt, might possibly be taken to mean ' Pra^apati led away the
horse for Varu»a,' but Dr. Hillebrandt could hardly have meant it in this
sense, since his argument apparently is that the horse (like Varu«a himself)
- the aqueous element, and that thus, by taking to himself the liorse,
I Lpati incur- dn psy. The exact point which interests us here, viz. the
relation between Pra^apati and Varu«a as regards the sacrificial horse, lies outside
] >r. Hillebrandt's inquiry.
I i l)r. Hillebrandt's interpretation, it is also not quite easy to see in what
way I 1, by carrying off Vani«a's horse, impaired — ' griff an,' attacked,
assailed — his own godhead. One might possibly refer 'svaw' to the horse,
but this would make the construction rather harsh. The verb ' ni ' here would
stem to refer to the leading up of the sacrificial horse to the offering-ground,
either for 1 eing set free for a year's roaming, or for sacrifice, for both of which
acts the verb ' ud-a-ni ' — i. e. to lead up the horse from the water where it was
washed — is used .Vat. Br. XIII, 4, 2, I ; 5, 1, 16).
INTRODUCTION. XXV
be slaughtered first in order to earn- the welcome news of
the sacrifice to the gods, is in one place referred to as
Pushan's share, and in another as going forward to the
dear scat of India and Pushan1. .Sankhayaria (.Srautas.
XVI, 3, 27-30), however, takes these statements of the
AVshi to refer to two different he-goats, both of which he
includes amongst the victims tied to the horse's limbs, viz.
one, sacred to Pushan. tied to the forehead, and another,
sacred to Indra and Pushan, fastened to the navel, of the
horse -. The corresponding ' paryahgya' victims recognised
by the Maitraya/zi Saz/mita (III, 13) and the White Va^us
(Vag. S. XXIV, 1), on the other hand, are a black-necked
he-goat for Agni, tied to the forehead, and a black or grey
(.yyama) one, bound to the navel, and consecrated by the
one authority to Pushan, and by the other to Soma and
Pushan. Put, curiously enough, the Taittiriya school
(Taitt. Br. Ill, 8, 23 ; Ap. Sr. XX, 13, 12) recognises not
only vSahkhayana's two victims, but also the one for Agni ;
whilst in regard to the other victims also it differs con-
siderably from the other schools of the Ya^ur-veda. Seeing,
then, that there is so little agreement on these points even
amongst different branches of the same Veda, one can
hardly escape the inference that, in this respect at least,
there was no continuity of ritual practice since the time
of those two hymns. As regards the other points
therein alluded to, the he-goat and horse are referred to
1 iPig-veda S. I, 162, 2. 'When, held by the mouth (by the bridle", they
lead round the offering of the Jiorse) covered with rich trappings, the all-
coloured he-goat goes bleating in front right eastwards to the dear seat of
Indra and Pushan. 3. This he-goat, fit for all the gods, is led in front of the
swift horse as PGshan's share ; like (?) the welcome cake, Tvash/V-/ promotes
it, along with the steed, to great glory. 4. When thrice the men duly lead
around the horse meet for offering along the way to the gods, then the he-goat
walks first, announcing the sacrifice to the gods. ... 16. The cloth which they
spread (for the horse to lie upon) and the upper cloth and the gold, the halter,
the steed, the shackle — these they bring up as acceptable to the gods.' — I, 163,
12. ' Forth came the swift steed to the slaughter, musing with reverent mind ;
his mate, the he-goat, is led in front ; and behind go the wise singers.'
2 According to the Taittiriyas, this second he-goat is tied to the cord
surrounding the horse's limbs somewhere above the neck of the horse.
XXVI SATAPATIIA-BRAHMAA'A.
as being led round thrice in accordance with the sacred
ordinance. Now. this ceremony is quite foreign to the
later practice in animal sacrifices. Saya//a accordingly
takes it to refer to the rite of ' paryagnikara//a,' or carrying
fire round the victims l ; but the text of the passage
evidently does not admit of such an interpretation ; and,
besides, in J?zg-v. X, 155, ~h the sacrificial cow is apparently
referred to as first being led round, and then fire being carried
round it. It is therefore more probable that the victims
were in the first place made to circumambulate the fire, or
the fire and stake combined.
Further, the allusion to the paou-puroc/a^as, or cakes
offered in connection with the victims, as well as to the
two cloths and the piece of gold placed on the ground, as
thc\' are in the later practice, for the dead horse to lie upon,
might seem to suggest that even then this sacrifice was
not performed in quite so simple a manner, but somewhat
more in accordance with the later ceremonial than the scanty
allusions in the hymns might lead one to suppose. At all
events, however, we shall probably not be far wrong in
assuming that, from the very beginning, the performance of
the horse-sacrifice must have had connected with it a certain
amount of ceremonial of a purely secular and popular
character. Even at the time of the fully developed ritual
this was almost certainly the case to a larger extent than
would appear from the exposition of it given in the Brah-
ma;/as and Sutras which, indeed, are mainly concerned with
the religious side of the ceremonial. For this reason
considerable interest attaches to the description of the
horse-sacrifice given in the A.svamcdhika-parvan of the
Muhabharata in which much greater stress is laid on
the popular and chivalrous aspect of this religious observance.
Though this epic account manifestly emanates from a much
later period 2, it seems, upon the whole, to present the
1 Set- p. 307, note 5.
2 It has even been supposed to be merely a condensed version of a com-
paratively modern work ascribed to Caimiui, the Aj-vamedha-parvan of the;
Gaimini-Bharata.
INTRODUCTION. XXV11
traditional features of this royal ceremony, embellished no
doubt by all the exercise of that poetic fancy to which the
occasion so readily lends itself.
On the completion of the great war between the
Paw/ava and Kaurava princes, Yudhish/Z/ira, having re-
ascended the throne of his fathers, resolves on per-
forming the horse-sacrifice, as calculated to cleanse him
of all guilt ! incurred by the slaughter of his Kaurava
kinsmen. Having been initiated on the day of the
A'aitra full-moon (beginning of spring), ' the king, clad in
a linen (? silk) garment and the skin of a black antelope,
bearing a staff in his hand, and wearing a gold wreath, and
a round gold plate2 round his neck, shone like a second
Pra^apati at the holy cult.' The chosen steed 3, of black
and white colour like the black buck, is then led up, and
is set free by the sage Vyasa himself; and that model of
knightly perfection, Ar^una, the king's second brother, is
appointed to guard the priceless victim during its year's
roaming. He accordingly starts after it on his chariot
yoked with white steeds, attended by a picked body-guard 4,
amidst the rejoicings and fervent blessings of all Hasti-
napura — men, women, and children. Thus followed by its
martial escort, the noble steed roams at will over the lands
1 Vyasa remarks to Yudhish//nra (XIV, 2071), ' For the A.rvamedha, O king
of kings, cleanses away all ill-deeds : by performing it thou wilt without
doubt become free from sin.' Cf. .Sat. Br. XIII, 3, I, I, 'Thereby the gods
redeem all sin, yea, even the slaying of a Brahman they thereby redeem ; and
he who performs the Ajvamedha redeems all sin, he redeems even the slaying
of a Brahman.' As a rule, however, greater stress is laid in the Brahma «a
on the efficacy of the ceremonial in ensuring supreme sway to the king, and
security of life and property to his subjects.
3 The ' rukma ' is borne by the Agni/-it, or builder of a fire-altar, which is
required for the A.rvamedha ; cf. VI, 7, I, 1.
It is carefully selected by charioteers and priests, Mahabh. XIV, 20S7.
4 Whilst, according to the Brahma«a (XIII, 4, 2, 5), the body of 'keepers'
is to consist of 100 royal princes clad in armour, 100 noblemen armed with
swords, 100 sons of heralds and headmen bearing quivers and arrows, and
100 sons of attendants and charioteers bearing staves; the epic gives no
details, except that it states that ' a disciple of Ya^v/avalkya, skilled in sacrificial
rites, and well-versed in the Veda, went along with the son of 1'rz'tha to
perform the propitiatory rites,' and that ' many Brahma;/as conversant with
the Veda, and many Kshatriyas followed him at the king's behest.'
XXV111 SATAPATHA-BKAHMAiVA.
over which sovereign sway is claimed by the PaWava
king — to wit, the whole of India from sea to sea — first
pressing eastwards towards the sea, then turning southwards
along the, eastern shore as far as the extreme point of the
peninsula, and finally northwards again, on its homeward
way, along the western coast. Time after time the
determined attempts to impede its progress, or even to
capture and retain it as a precious trophy and token of
national independence, arc successfully repelled by the
dauntless son of P/7tha ; but, mindful of his brother's
injunctions, he spares the lives of the kings and princes who
oppose him, and, having obtained their submission, he
invites them to attend the sacrifice of the horse at Hasti-
napura. On the other hand, not to take up the challenge
implied in the progress of the horse was considered a sign
of weakness or cowardice. Thus the king of Ma/npura is
censured severely by Ar§una for receiving him meekly,
accompanied only by Prahmans and with presents to offer
to the intruder, being told that he had lamentably fallen
away from the status of a Kshatriya, and acted the part of
a woman. At length tidings of the approach of the horse
reach the king, and forthwith preparations are made for
getting ready the sacrificial ground, and to provide ac-
commodation, on a right royal scale, for the numerous
guests expected to witness the ceremonial. Specimens of all
available species of animals are brought together to serve
as victims l along with the sacred horse ; and dialecticians,
1 'I hat is, real or symbolic, only the domesticated animals being offered, whilst
the wild ones are set free after the ceremony of ' paryagnikarawa.' Amongst
these animals the poet curiously enough also mentions (XIV, -'542) 'vn'ddha-
strxyaA,' which Pratapa Chandra RSj translates by ' old women.' This is "l
impossible ; if it is not a wrong reading, it has doubtless to be taken in
the sense of ' old female (kine),' probably the 21 1 barren cows offered at the
end of the A^vamedha to Mitra-Yaru//a, the Virve Dev&A, and Brzhaspati
(XIII, 5, 4, 25 being intended. In its enumeration of the victims, the
Taitt. Sawhita (V, 6, 21) indeed mentions ' vaini^i purushi,' taken by the com-
mentator to mean ' two human females consecrated to Vira§-.' If it be for this
or a similar purpose that the ' wv'ddha-str/ya// ' were intended, we may refer to
Taitt. Br. Ill, 9, 8, where it is distinctly stated that 'the man' and the wild
animals are to be released as soon as the ' paryagnikarattam ' has been per-
formed on them. But no ' man ' being mentioned amongst the victims, Saya/za
INTRODUCTION. XXIX
eager to vanquish one another, foregather to discuss the
nature and origin of things. At last Aignna arrives, and,
having met with an enthusiastic welcome, he ' takes repose
like a seafaring man who has reached the shore after crossing
the ocean.' Then commences the performance of the
sacrifice, the general outline of which, as sketched in the
epic l, fairly corresponds to the ordinary ceremonial ; the
chief points of difference being the form and material of the
altar, which is described as three-cornered, like the heavenly
bird Garik/a, and as being composed of a ' trunk,' measuring
eighteen cubits, and made, like the wings, of gold bricks, —
the structure thus shining like the altar of Daksha Pra^apati.
The sacrifice over, a great public festival ensues for which
; mountains of food and sweetmeats, rivers of spirituous
and other beverages, and lakes of ghee ' are provided, and
the feasting goes on through day and night till every one
has had his fill. — a festival, indeed, of which the poet
remarks people continued to talk to his day.
From the fanciful narrative of Arena's martial exploits
whilst following his precious charge, one could not of course
venture to draw any conclusion as to the kind of adventures
the sacred horse might have met with, at the time of
the Brahmawa, during the period of its roaming at large.
As a rule, however, the closely-watched animal would
probably not range very far from the place where the sacri-
fice was to be performed ; and though its body of guardians
were not permitted at any time to force it to retrace its
steps, they could have had little difficulty in keeping it
within a certain range of grazing. Indeed, on the occasion
of King Da^aratha's Ajvamcdha 2, described in the first
canto of the Ramaya^a, no mention whatever is made of
takes the ' purusham ' here to refer to the 'vaira^i purushi ' mentioned in the
Sawhita. Perhaps, however, this passage has rather a wider sense, referring to
human victims generally at any sacrifice.
1 Draupadi's Aj-va-npasawve^anam is referred to, but no further particulars
are mentioned.
2 The king's object, in perfurming the sacrifice, was to obtain the birth
of a son. Cf. .9at. Br. XIII, 1, 9, 9, ' for from of old a hero was born to him
who had performed the Asvamedha) sacrifice.'
XXX .S'ATAPATIIA-r.RAIIMAAW.
anything having happened to the horse during its time of
grace. The expedient mentioned in the Brahma//a(XIII. 4,
2, 5) that a hundred worn-out horses should be sent along
with the horse to keep it company would doubtless, as a rule,
prove a sufficient check ; but seeing that neither the Taitt.
Brahma«a nor vSarikhayana alludes to this expedient, it
is probably meant as a practical suggestion rather than
as a positive injunction. That the horse intended for
sacrifice was by no means always safe from violent assaults l
is clear from the directions given in the Brahma«as as to
what should be done in the event of foes getting possession
of it 2. Even more pointed, in this respect, are the stanzas
quoted in our Brahma;/a (XIII, 5, 4, 21. 22), — 'Satanika
Satra^ita seized a sacrificial horse in the neighbourhood,
the sacrifice of the Ka\ris, even as Bharata (seized that) of
the Satvats. The mighty Satanika having seized, in the
neighbourhood, Dhr/tarashAa's white sacrificial horse,
whilst roaming at will in its tenth month3, the son of
Satra^ita performed the Govinata (form of) sacrifice.' As
a rule, however, the fortunes of the roaming horse would
doubtless depend largely on personal circumstances. Whilst
a strong ruler who had already made his power felt
amongst his neighbours would probably run little risk of
having his consecrated victim kidnapped even though it
were to stray beyond its master's boundaries, a prince of
greater pretensions than resources might find it very
difficult to secure the safety of his horse even if it kept
well within the territory over which he ruled. In any case,
however, the capture of the noble beast would doubtless
1 Whilst cattle-lifting generally, such as formed th object of the invasion
of the land of the Matsyas by the Trigartas (as related in the ViraVa-parvan),
was probably a practice pretty prevalent from ancient times, the stealing of the
sacrificial horse would oiler an additional temptation, from the political point
of view, on account of the exceptional character of the animal as the symbol
of its master's claim to paramountcy.
2 .Sat. Br. XIII, (, 6, 3; Taitt. V,r. Ill, 8, 9, 4.
3 One might feel inclined to take this specification of that month as implying
the existence, at the poet's time, of the practice of confining the horse in a pen
or shed 'made of A^vattha palings) during the last two months, mentioned
Taitt. Br. Ill, 8, 12, 2.
INTRODUCTION. XXXI
cause not a little bad blood, and might lead to complica-
tions and struggles not less serious than those occasioned
by Yasish///a's cow. or. in Irish legend, by the brown bull
of Queen Medb (Mab) of Connaught.
Whilst the epic account of the Ajvamedha thus presents
an instructive, though extravagant, illustration of possible
occurrences during the preliminary period of the sacrifice,
some items of the ceremonial on which further information
might have been acceptable are altogether ignored in it.
Two of these at least one might have expected to find
mentioned there, seeing that they are of special interest
to Kshatriyas, viz. the practice of a Brahma^a and a
Kshatriya lute-player singing1, morning and night, stanzas
composed by themselves in honour of the king ; and the
so-called 'revolving legend' (XIII. 4, 3, 1 seqq.) related by
the Hotrz, in a ten days' cycle all the year round. It is
especially in regard to this latter point that the statements
of the ritualistic works might with advantage have been
supplemented. During the ten days' cycle a different god,
or some mythic personage, is assumed, on each successive
day, to be king, having some special class of beings
assigned to him as his subjects, and a certain body of texts
as his Veda from which a section is then recited. But from
the particulars given it even remains uncertain whether
any legend connected with the respective deity was actually
related ; whilst regarding the form and nature of some
of the specified texts — such as the sarpavidya (snake-
science), deva^anavidya (demonology). maya. (or asuravidya,
magic art) — we really know next to nothing. Nay, even
regarding the Itihasas and Pura;/as, likewise figuring as
distinct texts, additional knowledge would by no means
be unwelcome. And though regarding some of the divin-
ities referred to the Hotrz might easily have made up
some kind of short tale, others would have required some
1 See XIII, 1, 5, 1 seqq. ; 4, 2, 8 seqq. ; Taitt. Br. Ill, 9, 14. In connection
with the ' revolving legend,' the conductors of bands of lute-players seem to
have sung additional stanzas in which the royal Sacrificer was associated with
pious kings of old ; see XIII, 4, 3, 3.
XX xu SATAPATHA-BRAHMAJVA.
exercise of ingenuity, unless he had at his disposal materials
other than those accessible to us. As a rule, however,
nds of this kind would seem to have been of the
simplest possible description, as may be gathered from the
particulars regarding the ' Narajawzsani,' or recitals in praise
of (pious) men, which, according to Sankhayana (XVI, n),
take the place of the ' revolving legend ' in the ten days'
cycle of the Purushamedha. The Hotr/'s recitals on that
occasion consist simply of certain verses, or hymns, of the
AVg-vcda, generally celebrating the liberality shown by some
patron to his priest, preceded by a brfef statement merely
consisting, it would seem, of a prose paraphrase of the
respective verses recited thereafter. This latter set of
recitations and legends thus consists entirely of matter taken
from, or based on, the AVg-vcda, which is indeed the proper
source for the Hot/7 priest to resort to for his titterings.
The recitations required for the Ajvamedha, on the other
hand, consist of matter drawn not even from the three
older Vedas alone, but also from the Atharvans and Ahgiras
whose names combined usually make up the old designation
of the hymns and spells of the Atharva-veda, whilst they
are here taken separately as if still representing two different
collections of texts ; — nay, the materials, as we have seen,
are even drawn from other, probably still later, sources1.
This circumstance, added to the fact that the texts of the
Black Va^us make no mention of this item of the cere-
monial -, might well make one suspect its comparatively late
introduction into the Ajvamcdha ritual: though even this
would not, of course, make it any the less strange that no
allusion should be made, in the epic account, to this by
no means the least interesting feature of the performance.
One must, however, bear in mind that the poet's mind was
evidently more intent on telling about the wonderful deeds
1 It is hardly likely that some of the texts mentioned (deva^anavidya,
tarpavidya, Sec.) refer merely to portions of the Vedic texts.
'' The singing of stnnza^ in honour of the king, by a Brahma»a and
a Kshatriya, wiih the accompaniment of lutes, on the other hand, does form
part ol the Taittiriya ritual. Taitl. Br. 111,9, 1 4.
INTRODUCTION. XXXlll
ofthe semi-divine bowman in foreign lands than on recording
the regularly recurring rites performed, in the meantime, at
home in the presence ofthe royal sacrificer himself. Even in
cases where the horse was kept within a convenient distance
from the sacrificial compound all the year round, its warders,
themselves partly of royal blood, could hardly have had
an opportunity of attending the performance of these rites ;
though the popular character of some of these rites, as
well as certain expressions used in connection with the
' revolving legend,' would lead one to suppose that they
were meant to be witnessed by at least representatives
of the various classes of the population.
The ritual arrangements of the Purushamedha, or
human sacrifice, of which the Brahma;/a treats next, seem
to have been developed out of those of the A^vamedha.
Its first three Soma-days are essentially the same as the
three days of the horse-sacrifice, except as regards the
difference of victims on the second day. To these the
authorities of the White Ya^ur-veda — and apparently also
those of the Black Va^us1 — add two more days, whilst the
Aarikhayana-siitra2, on the other hand, recognises but one
additional day. Like the Yaitana-sutra, Sarikhayana also
differs from the other authorities in giving an entirely
different character to the central feature of this performance,
inasmuch as he makes it a real human sacrifice instead of
a merely symbolic one. A peculiar interest thus attaches
to this difference of theory, seeing that it involves the
question as to how far down the practice of human sacrifices
can be traced in India3. That such sacrifices were prac-
1 Whilst the three Snwhitas contain no section relating to the Purusha-
medha, the Taittirtya-brahma«a Til, 4) enumerates the (symbolic) human
victims in much the same way as does the Va^asaneji-sawhita (sec the present
vol. p. 413 seqq." ; and the Apastamba-sutra makes the performance similar
to what it is in the White Va^ns texts. The Vaitina-sutra ofthe Atharva-veda
also makes it a five days' performance.
2 Like the chapter on the Ajvamedha. that on the Purushamedha is stated
to be taken from the Maha-Kaushitaki-brahmriwa.
s On this question see especially A. Weber, Zeitsch. d. D. M. G. 18, p. 262 ff.,
repr. in Tndische Streifen, II. p. 54 ff.
[44] c
XXXIV ffATAPATHA-BRAHMAiVA.
tised in early times is clearly shown by unmistakable
traces of them in the ritualistic works; but in this respect
India only shares a once almost universal custom. The
question, then, which chiefly interests us here is whether
or not this practice was still kept up at the time with which
we arc here concerned. Now, as regards the texts of the
Ya^ur-veda — that is, the text-books of the sacrificial priest
kcit e£oxnv — it seems pretty clear that they no longer
recognise the sacrifice of human beings ; and the same may
be said of the remaining ritualistic literature with the
exception of the two works above referred to with regard
to this particular sacrifice. The points bearing on this
question, being very few in number, may be briefly
reviewed here.
First as regards the story of Sunn/tsepd. which is recited
at the Ra^asuya sacrifice1, and has been several times treated
before2. King Harisvfcandra, being childless, prays to
Varuwa to grant him a son, vowing to sacrifice him to the
god. A son is born to him, and is called Rohita ; but, in spite
of the god's repeated demands, the fulfilment of the vow
is constantly deferred ; till at last the youth, having been
invested in armour, is told of the fate awaiting him. He,
however, refuses to be sacrificed, and escapes to the forest.
The king thereupon is seized with dropsy; and the son,
hearing of this, hastens homeward to save his father. On
the way he is met by Indra who urges him to wander,
and he accordingly docs so for a year. The same is
repeated five different times. In the sixth year, the prince,
while wandering in the forest, comes across a starving
Brahman, A^igarta, who lives there with his wife and three
sons, and who consents to sell him one of his sons for
a hundred cows to serve him as a ransom to Varu//a. The
Brahman wishing to keep his eldest son, whilst the mother
refuses to part with the youngest, the choice falls upon
1 See part iii, p. 95.
1 Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 10S ff. ;
M. Hang, Aitareya-brihmawa, II, p. 460 ff. ; K. Roth, Weber's Ind. Stud.
I, 475 ff.; II, 112 ff.
INTRODUCTION. XXXV
the second boy, called 5unaArepa. Rohita now returns
to his father who, having been told of the transaction, then
proposes to Varu«a to offer the Brahman youth in lieu of
his son ; and the god, deeming a Brahman better than a
Kshatriya. consents to the exchange, and orders the king
to perform the Ra^asuya sacrifice, and to make the youth
the chief victim on the Abhishe/'aniya, or day of conse-
cration. Four renowned AVshis officiate as offering-priests ;
but when the human sacrifice is to be consummated, no one
will undertake to bind the victim. The boy's own father,
A^igarta, then volunteers to do so for another hundred
cows ; and subsequently he even undertakes to slay his
son for a similar reward. But when the poor lad sees his
own father coming towards him, whetting his knife, and
becomes aware that he is really to be slain, ' as if he were
not a man,' he bethinks himself of calling upon the gods
for help ; and by them he is successively referred from
one to another, till by uttering three verses in praise of
Ushas, the Dawn, he is released from his fetters, whilst the
king is freed from his malady. Subsequently one of the
four priests, the royal sage Yixvamitra, receives 5una/wepa
as his son, conferring upon him the name of Devarata
(Theodotos), and refuses to give him up to A^igarta ; and
when the latter calls on his son to return to him, and not to
desert his ancestral race, he replies, ' What has never been
found even amongst ^Sudras, thou hast been seen with
a knife in thy hand, and hast taken three hundred cows
for me, O Arigiras ! ' And on his father avowing his guilt,
and promising to make over the cattle to him, he again
replies, ' He who has once done wrong will commit another
sin ; thou hast not abandoned the ways of a .Sudra : what
thou hast done is irremediable ' ; and ' is irremediable,'
echoes Vuwamitra, who then formally adopts him as his
son.
This legend 1, so far from bearing witness to the existence
1 The earliest reference to the myth or story of -Suna/foepa is in AVg-veda I,
?4, n-13 » V, 2, -, where he is apparently alluded to as having been actually
C 2
XXXVI SATAPATHA-BRAHMAiVA.
of human sacrifices as a generally recognised practice, at
the time when it originated, would rather seem to mark
this particular case as an exceptional one. For, if it were
not so, how comes it that the king's four high-priests— who,
if any, must have been looked upon as thorough masters
of the sacrificial science— should have refused to assist in
the immolation of the human victim ordered by the deity,
leaving it to be accomplished by the sullied hands of the
wretched father? But there is another feature of the story
which cannot but strike one as very peculiar. Why should
the childless king pray for the birth ot a son only to make
a sacrifice of him ? He has been told to do so by the holy
sage Narada : is one then to understand that the sage's advice,
as well as Varuwa's consent, is given merely to try the king's
faith and truthfulness? If so, the case is similar to that of
Abraham's sacrifice in the land of Moriah, only that the
king's faith proves less intense and exalted — perhaps more
humanly faint-hearted— than that of the Jewish patriarch.
But the most striking feature of the legend doubtless is the
part played in it by the unnatural father; and this feature
seems indeed to impart to the tale something of the
character of an allegorical representation of the contrast
between a barbarous (and perhaps earlier) and a more
civilised phase of life and moral feeling1. In this respect
two points deserve to be noticed, viz. the coarseness of
the synonymous names ('dog's tail) of the three sons of
the Brahman 2 ; and the fact that the latter belongs to the
Ahgiras stock, a name intimately associated with super-
rescued from the stake, or from (three" stakes to which he was bound either for
sacrifice, or, as Roth ] refers, for torture.
1 In the Sabhiparvan of the Mababharata (IT, 6275 seqq.\ as was first
pointed out by Lassen, Krishna, accu-cs (7arasandha, king of Magadha and
A'edi, residing at Maihur.i, of having carried off numerous vanquished kings
and princes to his city, and keeping them confined in Ids mountain stronghold
with a view to afterwards sacrificing the n at his Ra^asfiya) to the lord of
kudr.11 ; adding subsequently (v. S64 that ' the immolation of men was
never seen at any time.'
- His own name ' A^igarta,' on the other hand, is taken by the St. Petersburg
Dictionary to mean ' one who has nothing to swallow,' and would thus be
merely descriptive of his condition of life.
INTRnlH CTION. XXXV11
stitious rites ] on the one hand, and with the ritual of the
fire-altar2 on the other.
Now, it is exactly in connection with the building of
the fire-altar that the clearest, and most unmistakable
trace of an old practice of human sacrifices — or rather of
the slaying of men for sacrificial purposes — occurs. In
laying down the bottom layer of the altar, the pan which
had been used by the Sacrificer for carrying about the
sacred fire for a year is built into this layer, with heads
of the five recognised sacrificial animals3 — man, horse, ox.
sheep, and goat — put therein, in order to impart stability to
the altar (.Sat. Br. VII. ')} 2, 1 seqq.). In a previous passage
of the Brahma//a4 (I, 2, 3, 6 seq.) where the relative value
of non-animal offering-materials and the five sacrificial
animals is discussed, it was stated that, whilst the gods
were making use of one after another of these animals, the
sacrificial essence gradually passed from one to the other,
thus rendering the previous one useless for sacrifice, until
it finally passed into the earth whence it entered the rice
and barley afterwards used for sacrificial dishes. The
general purport of this passage would seem to be to indicate
a gradual tendency towards substituting the lower for the
higher animals, and ultimately vegetable for animal offer-
ings ; though, as a matter of fact, animals continued of
1 Viz. in their connection with the Atharva-veda. In Mahabh. V, 54S
An<riras praises Indra by means of * Atharvavedamahtrai^.' Cf. Weber, Ind.
Stud. I, p. 297.
- Both in making the fire-pan (ukha) and in laying down the bricks of the
tire-altar, the expression ' ahgirasvat ' (as in the case of Angiras) frequently
occurs in the formulas; cf. VI, 1, 2, 28; 3, 1, 38 ff. ; 4, 1, 1 ff.
3 All that is said in the Brahmaw.i regarding the headless bodies of the five
victims is (VI, 2, 1, 7 seqq.' that Prn^apati, having cut off the heads, and put
them on i^the altar, i. e. 0:1 himself;, plunged four of the trunks into the water,
and brought the sacrifice to a completioxi by (offering the he-goat (not a he-
goat, as translated), and that he subsequently gathered up the water and mud
clay) in which those corpses had lain, and used them for making bricks for
dtar. The view that the other four bodies should likewise be offered
is rejected by the author, who rather seems to suggest that they should be
allowed to float away on the water.
4 A very similar passage occurs in Ait. Br. VI. 8, on which cp. Max Muller,
History of Ancient Sanskrit Literature, p. 420.
XXXVlll SATAPATHA-BRAHMAJVA.
course to be commonly sacrificed in later times. Now as
regards the heads of the five victims, the author subsequently
(VI, 2, i, 37 seqq.) makes some further remarks which
go far to show that his previous statements referred only
to the traditional practice which, however, was no longer
in use in his own day. and had probably not been so for
generations past. He mentions various expedients adopted
by some priests with a view to keeping up at least some
semblance of the old custom, — viz. either by procuring
real heads from some source or other, or by using heads
made of gold or clay ; but they are summarily dismissed as
profane and fraudulent counterfeits ; and the author then
remarks somewhat vaguely and diplomatically that ' one
may slay those five victims as far as one may be able (or
inclined) to do so, for Pra^'apati was the first to slaughter
them, and .Syaparwa Sayakayana the last, and in the
interval also people used to slaughter them ; but at the
present day people slaughter only (one of1) those two,
the (he-goat) for Pra^apati, and the one for Vayu ; ' after
which he proceeds to explain in detail the practice then
in ordinary use. Later on (VII, 5, 2, 1 seqq.), the Brahma//a
expounds in the usual way the formulas used in the tra-
ditional, and theoretically still available procedure, though
in the actual performance perhaps only the formulas relat-
ing to the particular heads - used would be muttered.
While Ya^V/avalkya thus, at least in theory, deals rather
cautiously with this feature of the traditional custom, the
theologians of the Black Ya^us3 take up a somewhat
bolder position. Indeed it is evidently against this older
school of ritualists that some of the censure of our Brahma//a
is directed. For though they too allow, as an alternative
practice, the use of a complete set of five heads, they make
1 This doubtless is what is meant (cf. Katy. XVI, I, 3S) ; and ' atha ' at the
beginning of VI, 2, 2, 6 ought accordingly to have been taken in the rather
unusual sense of ' or' (? ' or rather ' , instead of ' then.' Cf. VI, 2, 2, 15.
2 According to Ap. .S'r. XVI, 17, 19-20, however, even if there is only one
head that of Viyu's he-goat all the formulas are to be pronounced over it.
1 The Maitr. Sawhita, however, does not seem to refer to this particular
point in its Brahmawa sections.
INTRODUCTION. XXXIX
no mention of a man being killed for this purpose, but enjoin
that a dead man's head is to be bought for twenty-one
beans1, which is then to be laid against an ant-hill with seven
holes in order to again supply it with the seven ' vital airs of
the head ' ; whereupon three stanzas relating to Yama are to
be sung round about it to redeem it from the god of death.
Besides the four animals, there is also to be a he-goat
sacred to Pra^apati, the offering of which is to complete
the animal sacrifice-. In this school also3, the ordinary
practice, however, is to kill only a he-goat for Yayu
Niyutvat, and to use its head for putting it in the pan
placed in the bottom layer of the altar. As regards the
.A7g-veda ritual, the Kaushitaki-brahmaz/a, as Prof. Weber
has pointed out, leaves a choice between a he-goat for
Pra^apati and one for Vayu ; whilst the ^ahkhayana-sutra,
curiously enough, again adds the alternative course of using
the set of five heads.
The same scholar has drawn attention to another rite
in the sacrificial ceremonial which seems to him to show
clear traces of human sacrifice. At the purificatory bath
at the end of the A^vamedha, the Sacrificer is to be purged
of an)' guilt he may have committed against Varu//a by an
oblation made to G"umbaka (Varu«a) on the bald head of
a man possessed of certain repulsive features, whilst standing
in the water. To these particulars, — as given in the present
work (XIII, 3, 6, 5), the Taitt. Brahmawa (III, 9, 15), and
Katyayana's Sutra (XX, 8, 16), — 6'arikhayana (XVI. i<S)
1 Or, according to Apastamba, for seven beans ; the head to be that of
a Kshatriya or a Vai^ya killed either by an arrow-shot or by lightning, and
apparently to be severed from the body at the time of purchase (which, as
Professor Weber rightly remarks, is a merely symbolic one). As, however, the
particulars given by Apastamba are not mentioned in the older works, they
may not unlikely have been introduced by him to meet some of the objections
raised by the Va^asaneyins to whose views he generally pays some attention.
Otherwise the transaction might seem rather suspicious.
- Taitt. S. V, 1, 83, indeed, seems to speak of the other four animals being
set free after fire has been carried round, so that their sacrificial use would be
merely symbolical. Whether in that case only the head of the one animal would
be used, or the man's head along with it, seems doubtful.
3 Cf. Taitt. S. V, 5.
xl satapatiia-brahmajva.
again adds further particulars, viz. that the man is to be
a Brahmawa oi~ the Atreya family, bought (or hired) for
a thousand cows, and that he is to enter the river till the
water flows into his mouth. Now Prof. Weber is of opinion
that this ceremony would be meaningless if the man were
not actually drowned. I fail, however, to see the necessity
of this assumption, seeing that even a purely symbolical
interpretation of the ceremony will give it all the sig-
nificance of the real act. That the Ya^us texts contain
nothing that could make ong suspect that the man was
actually drowned is beyond doubt ; but even 6arikhayana's
statement that the water is to flow into his mouth is probably
only meant to suggest the nearness and semblance of death
by drowning. Otherwise the oblation could hardly have
been performed in anything like a decent form. Besides,
Sankhayana further states that, after the completion of the
oblation. ' they drive him (the man) out, thinking that the
guilt of the village-outcasts is (thereby) driven out V Here
the verb ' ni//-sidh' could hardly have been used if the man
was to be driven farther into the water. What is meant is
probably that the man was to be driven out from the water,
and possibly also from the village, to live an anchorite's
life in the forest.
If now we turn our attention to the Purushamedha, or
' human sacrifice ' proper, we find that the Ya^'us texts, as
far as they deal with this ceremony at all -, treat it as
1 The compound ' ni/ishiddhapapmana^ (apagrama/z) 'may possibly be meant
i sense that the evil deeds oi the outcasts are driven out (prevented from
troubling tin peace of the villag< ; Katy. XX, 8, 17 18, however, states that
1 the Sacrificer has stepped out ol the watei , evil-doers enter (to bathe in
the watei without having performed any (other) rites, and that they are then
said to be ' purified by the Afvamedha.'
- Besides the description <>i the ceremony in the present work (XIII, 6,
jo , only the Taittiriya-brahrnawa III, ,| seem.-, to refer to it, enumerat-
ing merely the would-be vietim.^ who, according to Apastamba, as quoted by
Sayawa, are eventually set free. Professor Weber's suggestion that they may
possibl) at one time have been intruded to be all of them slaughtered can
hardly have 1 1 □ meant seriously. One might as well suppose that, at the
Aivamedha, all the 'evil-doers' who, according to KaUayana, are to bathe in
the liver, were meant to be drowned.
[NTRODUCTION. xli
a purely symbolical performance. A large number of men
and women, apparently intended to represent all classes oi
the community, arc bound to eleven sacrificial posts, and
after the necessary rites, concluding with the ' paryagni-
kara//a ' — or the carrying of fire round the oblations — have
been performed on them, they are one and all set free ;
the sacrifice then proceeding with the offering of the set
of eleven animal victims. That the ceremony in this form,
with its pedantically elaborate array of symbolic human
victims, cannot possibly lay claim to any very great antiquity
is self-evident; the only question is whether it has not come
to take the place of some other form of human sacrifice.
Now, after the foregoing statement of facts, it would be
idle to deny that the existence, at one time, of a simple
form of human sacrifice is not only quite possible, but is
indeed highly probable ; and it would be no more than
might be expected, if such a practice should eventually
have revolted the moral sense of the more refined classes
of the community \ just as it happened, little more than
a hundred years ago, in the case of the scarcely less odious
practice of the burning of witches in Christian lands.
The practice of human sacrifices seems, however, to
receive evidence of a yet more direct and unmistakable
kind than the facts hitherto mentioned, from the ceremonial
of the l'urushamedha, as set forth in the Sankhayana and
Vaitana Sutras. If this evidence has been reserved here to
the last, it is because there seems reason to believe that,
in the form in which it is presented in those works,
the sacrifice was never actually performed, and probably
never meant to be performed, but that we have here to do
with a mere theoretical scheme intended to complete the
sacrificial system. The importance of the subject makes it,
however, desirable that we should take a somewhat closer
view of the procedure of the -human sacrifice,' as laid down
in those two Sutras.
1 When the practice became generally recognised that the Sacriticer (and
priests) should eat a portion of the offered victim, this alone would, as Professor
Weber suggests, have tended to make human sacrifices impracticable.
xlii SATAPATHA-BRAIIMAA'A.
Sankh. XVI, 10, i. Pra^-apati. having offered the Ajva-
medha, beheld the Purushamedha : what he had not gained
by the A^vamedha, all that he gained by the Purusha-
medha l ; and so does the sacrificer now, in performing the
Purushamedha, gain thereby all that he had not gained by
the Aj-vamedha. 2, 3. The whole of the Ajvamedha
ceremonial (is here performed) ; and an addition thereto.
4-8. First oblations to Agni Kama (desire), A. Dat/7 (the
giver), and A. Pathikrz't (the path-maker) ... 9. Having
bought a Brahma/za or a Kshatriya for a thousand (cows)
and a hundred horses, he sets him free for a year to do as
he pleases in everything except breaches of chastity, jo.
And they guard him accordingly, n. For a year there
are (daily) oblations to Anumati (approval). Pathya Svasti
(success on the way), and Aditi. 12. Those (three daily
oblations) to Savitrz "-' in the reverse order. 13. By way of
revolving legends (the Hot;'/ recites) Naraiaz/zsani . . . —
XVI, 11, 1-33 enumerate the Nara^awsani r!. together with
the respective Vedic passages. — XVI, 12, 1-7. There are
twenty-five stakes, each twenty-five cubits long . . . ; and
twenty-five Agnishomiya victims. 8. Of the (three)
Aj-vamedha days the first and last (are here performed).
9-1 1. The second (day) is a pa/z/'aviz/zj-a-stoma one. ..
1 2. The Man, a Gomr/ga, and a hornless (polled) he-goat —
these arc the Pra^apatya 4 (victims). 13. A Bos Gaurus,
a Gayal. an elk (.varabha), a camel, and a Mayu Kimpurusha
(? shrieking monkey) are the anustara;za/z. 14-16. And the
(other) victims in groups of twenty-five for the twenty-five
seasonal deities ... 17. Having made the adorned Man
smell (kiss) the chanting-ground, (he addresses him) with
the eleven verses (A'zg-v. X, 15, 1-11) without 'om,' — 'Up
shall rise (the Fathers worthy of Soma), the lower, the
1 The A.rvamerlha section of the same work begins : — Pra^apati desired,
'May I gain all my desires, may I attain all attainments.' lie beheld this
three days' sacrificial perfo . the A.vvamclhn, and took it, and ■ :
with it ; and by offering with it he gained all his desires, and attained all
attainments.
• See XIII, 4, 2, 6-17. 3 See p. xxxii.
4 See XII 1, 2, 2, 2 seqq.
INTRODUCTION. xl
Mill
A
higher, and the middle ones.' i<S. The Apri verses are
' Agnir mrityuA ' . . . 20. They then spread a red cloth,
woven of ku.ra grass, for the Man to lie upon. 21. The
Udg&tri approaches the suffocated Man with (the chant of)
a Saman to Vama (the god of death). — XVI, 13. 1. The
Hot/7 with (the recitation of ) the Purusha N&rdyana (litany).
2. Then the officiating priests — Hot/7. Brahman, Udg&trz,
Adhvaryu — approach him each with two verses of the hymn
(on Yama and the Fathers) Rtg-v. X, 14, ' Revere thou
with offering King Yama Vaivasvata, the gatherer of men,
who hath walked over the wide distances tracing out the
path for many.' 3-6. They then heal the Sacrificcr (by
reciting hymns X, 137; 161 ; 163; 186; 59; VII, 3-,).
7-18. Ceremonies analogous to those of the A^vamedha
(cf. XIII, 5, 2, 1 seqq.), concluding with the Brahmavadya
(brahmodya). — XVI, 14, 1-20. Details about chants, Sec. :
the fourth (and last) day of the Purushamedha to be
performed like the fifth of the Pr/sh/Z-ya-shae/aha.
Wait. S. XXXVII, 10. The Purushamedha (is performed)
like the Ajvamedha ... 12. There are offerings to Agni
Kama. Dat/7, and Pathik/7't. 13. He causes to be publicly
proclaimed, ' Let all that is subject to the Sacrificcr as-
semble together!' 14. The Sacrificer says, 'To whom
shall I give a thousand (cows) and a hundred horses to be
the property of his relatives ? Through whom shall I gain
my object ? ' 15. If a Brahma//a or a Kshatriya comes
forward, they say, ' The transaction is completed.' 16. If
no one comes forward, let him conquer his nearest enemy,
and perform the sacrifice with him. 17. To that (chosen
man) he shall give that (price) for his relatives, 18. Let
him make it be publicly known that, if any one's wife were
to speak x, he will seize that man's whole property, and kill
herself, if she be not a Brahmawa woman. 19. When, after
being bathed and adorned, he (the man) is set free, he (the
priest) recites the hymns A.V. XIX, 6; X, 2. — 20. For
a year (daily) offerings to Pathya Svasti, Aditi, and
1 That is, as it would seem, with a view to dissuading her husband from
offering himself as a victim.
xliv SATAPATHA-BRAhMAJVA.
Anumati. 21. At the end of the year an animal offering
to Indra-Pushan. 22. The third day is a Mahavrata.
23. When (the man ') is bound to the post, he repeats the
three verses, 'Up shall rise' . . .; and when he is un-
loosened, the utthapani -verses. 24-26. When he is taken
to the slaughtering-place (the priest repeats) the hari«i-
verses ; when he is made to lie down, the two verses, ' Be
thou soft for him, O Earth ' ; and when he has been
suffocated, (he repeats) the Sahasrabahu (or Purusha
Naraya//a) litany, and hymns to Yama and Sarasvati —
XXXVIII, 1-9 treat of the subsequent ceremonies,
including the recitation, by the Brahman, of hymns with
the view of healing the Sacrifices
Now, even a slight consideration of the ritual of the
Purushamedha, as sketched out in these two works, must,
I think, convince us that this form of human sacrifice
cannot possibly be recognised — any more than the one
propounded in the Satapatha and Taittiriya Brahmawas —
as having formed part of the traditional sacrificial cere-
monial ; and that, in fact, it is nothing more than what
.Vahkhayana appears to claim for it, viz. an adaptation, and
that a comparatively modern adaptation, of the existing
Ajvamcdha ritual. Indeed, it seems to me by no means
unlikely that the two different schemes of the Puru-
shamedha originated at about the same time, and that they
were intended to fill up a gap in the sacrificial system
which seemed to require for Alan, as the chief sacrificial
animal, a more definite and, so to speak, a more dignified
place in the ceremonial than was up to that time accorded
to him. The circumstance that the account of this sacrifice,
as given in the ^'ahkhayana-sutra, presents some of the
ordinary features of Brahmawa diction, and that it is indeed
actually assigned by the commentary to the Maha-Kaushi-
taka, should not be allowed to weigh with us, since this is
most likely done for the very purpose of securing for this
scheme some sort of authoritative sanction of respectable
1 Dr. Garbe, in his translation, makes this and the subsequent rules rein
oneously 1 think, to the animal victims of rule 21.
INTRODUCTION. xlv
antiquity1. For seeing that the older ritualistic works
know nothing of it, it seems sufficiently evident that this
human sacrifice could not possibly have been rite performed
in Sankhayana's time, since no proper priest — no genuine
Adhvaryu and Udgat/7, at all events — could have been
found to perform it. And, indeed, it can scarcely be
without significance that the Atharva-sutra is the onlv
other work which recognises the ceremony; and that nearly
all the hymns and verses used in connection with the
immolation of the human victim are taken from the
Atharvan and the tenth ma//</ala of the A'/k. Nay,
the very fact that, in both Sutra works, this sacrifice is
represented as being undertaken, not for the great object
of winning immortal life, but for the healing of the
Sacrificer's bodily infirmities, might seem sufficient to
stamp the ceremony as one partaking more of the nature
of the superstitious rites of the Atharvan priests than of
that of the great sacrifices of the traditional .Vrauta ritual.
If thus we find it impossible to recognise the Puru-
shamedha as a genuine member of the sacrificial system,
this is still more the case as regards the Sarvamedha,
or all- sacrifice, a ten days' performance which includes
amongst its component parts, not only the Purushamedha,
but also the Aj-vamedha, the Va^apeya, and the Vi^va^it
with all the Stomas and Pr/sb^as, — it thus being the very
ceremonial performance that might seem calculated to fitly
crown the edifice of the sacrificial theory. As regards the
ritualistic treatment of this sacrifice, the number of autho-
rities dealing with it shows a further diminution from that
of the Purushamedha. For whilst the 6atapatha-brahma//a
agrees with the ^Sarikhayana and Vaitana Sutras on the
general features of its ritual— with the exception, of course,
of the radical difference as to the character of the human
sacrifice — the Taittiriya-brahmawa, which gave at least the
list of the symbolic victims of the Purushamedha, is alto-
gether silent on the Sarvamedha ; this ceremony being,
1 On this and other passages referred to the Maha-Kaushitaka, cp. Professor
Aufreeht's judicious remarks, Ait. Br., p. v.
xlvi satapatha-brA.hma.zva,
however, dealt with in some of the Sutra works connected
with the Black Ya^us.
The concluding chapter of the thirteenth kinds, contains
a valuable and interesting account of the preparation of the
burial-place or sepulchral mound, and the interment of
the charred bones previously preserved, in an urn or jar,
for some indefinite period since the burning of the dead
body. Of especial interest, in this account, is the statement
that the bones, when committed to the grave, are to be
arranged in accordance with their natural position, the
spaces between them being then filled up with bricks in
such a way as to present, as in the case of the fire-altar,
a fancied resemblance to the shape of a bird. It is difficult
to see what explanation could be offered for this feature of
the obsequies, except a vague belief in some form of future
resurrection.
The fourteenth ka#da, up to the beginning of the Br/had-
arawyaka, is entirely taken up with the exposition of the
1'ravargya, an important, though optional and subsidiary,
ceremony performed on the Upasad-days of Soma-sacrifices.
Whilst the central feature of this sacrificial performance
consists of a ceremony of an apparently simple and un-
pretending character, viz. the preparation of a hot draught
of milk and ghee, the Gharma, which the Sacrificcr has to
take, after oblations have been made thereof to various
deities, the whole rite is treated with a considerable amount
of mystic solemnity calculated to impart to it an air of
unusual significance. A special importance is, however,
attached to the rough clay pot, used for boiling the draught,
and manufactured and baked in the course of the perform-
ance itself; it is called Mahavira, i.e. the great man or
hero, and Samra^, or sovereign lord, and is made the object
of fervid adoration as though it were a veritable deity of
well-nigh paramount power.
Although the history of this ceremony is somewhat
obscure, the place assigned to it in the Soma-ritual would
lead one to suppose that its introduction must have taken
place at a time when the main procedure of the Soma-
sacrifice had already been definitely settled. This con-
INTRODUCTION. xl
Vll
elusion is also borne out by the position taken up towards
this ceremony by the authorities of the Black Ya^ur-veda.
For whilst the Maitraya//iya Sawhita gives at least the
formulas used for it. the Ka/7/aka. on the other hand, takes
no notice whatever of it, and the Taittiriya school only-
deals with it in its Ara«yaka. Nevertheless, this cere-
mony can boast of a respectable antiquity, seeing that it
is treated of at some length in the Brahmawas of the
AVk— viz. Ait. Br. I, 18-22; Kaush. Br. VIII, 3-7; and this
circumstance alone might almost seem to justify the
inference that it was in that very school of ritualists that
this item of the sacrificial ceremonial was first elaborated.
It is very doubtful, however, whether such an inference
would find any support in the dogmatic explanation of the
ceremony offered by some of the theologians of the Rig-vcda.
At the end of the Pravargya section, in a passage which has
a somewhat disconnected appearance, and seems hardly in
consonance with previous dogmatic explanations, the
Aitareya - brahma//a makes the secret import of the
ceremony to be that of a mystic union. of the gods resulting
in the generation of a new, divine body for the Sacrificer.
This explanation, having been previously adopted by
Haug and Garbe. was recorded without question in a note
to part ii (p. 104) of this translation. Further con-
sideration of this matter has, however, convinced me that
the theory referred to fails altogether to account for the
origin of the ceremony, as well as for important points in its
performance which find a ready explanation in the theory
applied to it by the present work, as well as by the Tait-
tiriya-Ara//yaka and the Kaushitaki-brahma//a. For seeing
that the main object of sacrificial performances generally
is the reconstruction of Pra^apati, the personified universe,
and (the divine body of) the Sacrificer, it is difficult to see
why. for this latter purpose, a new and special ceremony
should have been thought necessary ; and, besides, the
rejected theory, if it is at all to account for the high honour
rendered to the Mahavira pot, would almost involve the
recognition of a form of Lihga-worship which surely would
require very much stronger evidence than the isolated and
xlviii satapatha-brAhmajva.
It" my mind) somewhat suspicious passage on which this
theory is based.
Now. as regards the rival theory underlying the exposition
of the Pravargya, as given in the .S'atapatha-brahma//a, it
makes the Mahavira pot a symbol of the sun, whilst the hot
milk draught represents the divine flood of life and light
with which the performer of the ceremony becomes imbued.
These symbolic interpretations, whatever we may think of
them otherwise, certainly adapt themselves admirably to
the general sacrificial imagery. As the sun is the head
of the universe — or, in figurative language, the head of
Pra^apati, the world-man— so its earthly, and earthen,
counterpart, the Mahavira pot, is the head of Visfomi, the
sacrificial man. and the Sacrificer ; and this ceremony is
thus performed in order to complete the universe and
sacrifice, as well as the divine body of the Sacrificer, by
supplying them with their head, their crowning-piece, so to
speak ; and to imbue them with the divine essence of life
and light. For this purpose the theory rather ingeniously
avails itself of certain myths vaguely alluded to in the
A7g-veda, according to which (X, 171, 2) Indra cut off the
head of Makha (here identified with Vish/zu, the sacrifice
and the sun-god); and (I, 116, 12; 117, 22; 119, 9)
Dadhya/7/-, the son of Atharvan. was fitted by the Ajvins
with a horse's head, and this hippocephalous creature then
communicated to them the Madhu, or sweet thing, — that
is. as would appear, the sweet doctrine of the Soma, the
drink of immortality. This symbolism readily explains
some points connected with the Pravargya ceremony, for
which no obvious reason seems otherwise to suggest itself.
For one thing, it accounts for the deep reverence shown to
the Gharma vessel, which, in fact, is no other than the
giver of light and life himself; whilst the optional character
of the ceremony explains itself from the fact that the
Soma-cup, of which the Sacrificer will subscciuently
partake, might of itself be expected to supply him with
the blessings which he hopes to derive from the Pravargya.
And, finally, it also becomes clear why the Pravargya must
not form part of a man's first performance of a Soma-
INTRI »D1 </ I 1< IN. xl
IX
sacrifice. For the Pravargya,as we have seen, is performed
on the preliminary days of the Soma-sacrifice, before the
pressing of the Soma lias taken place ; and it obviously is
only after he has actually partaken of the Soma-drink, and
has thereby potentially ' put on immortality,' that he can
partake of the Gharma, and thus become imbued with the
celestial light \ The dogmatical explanation of this
ceremony thus puts, as it were, the finishing touch to that
strange allegory by which the Indian theologians sought
to make the sacrificial ceremonial a practical illustration of
that unity of the All which speculation had been striving
to compass since the days when the emptiness of the Vedic
pantheon had dawned upon the thinking mind, and when
critically inclined bards ventured to sing of the national
god - : ' Xot for a single day hast thou fought, nor hast thou
any enemy, O Maghavan : illusion is what they say con-
cerning thy battles ; no foe hast thou fought either to-day
or aforetime.'
As regards the optional and somewhat recondite
character of the Pravargya ceremony, it is probably not
without significance that the section dealing therewith is
combined with the speculative B;7'haclara;/yaka so as to
make up with it the last book of the Brahma^a, — the
Arawyaka-kaw^a, or forest section. Such, at least, is
the case in the Madhyandina text, where the Pravargya
section occupies the first three adhyayas of the last (four-
teenth) book ; whilst the Kama text presents a slight
difficulty in this respect. What passes generally as the
seventeenth (and last) kaWa of that version, consists of
the Br/hadaraz/yaka ; whilst the sixteenth ka/zda. begins
with the section on funeral rites, corresponding to the last
1 The Kaushitaki-brahma/;a (VIII, 3y, on the other hand, seems to justify
the prohibition on the gruund that, prior to the fiist complete Soma-sacrifice,
the body of the Sacrifice (and Sacrificer) is incomplete, and therefore not
ready to receive its head, in the shape of the Pravargya. Hence also the same
work allows the Pravargya to be performed at the fust Soma-sacrifice of one
who is thoroughly versed in the- scriptures, since sueh a one is himself the
body, or self, of the sacrifice.
3 See XI, i, 6, io.
[44]
1 SATAPATHA-BR \1IMA.VA.
(eighth) adhyaya of kknda XIII of the Madhyandina re-
cension, and is stated l to include also the Pravargya section
(Madhy. XIV, 1-3). Now it is a strange fact that the six
adhyayas of the Bnhadara«yaka (XIV, 4-9 in the Madh-
yandina text) arc counted 3-8 in the Ka»va text, — a
circumstance which manifestly can only be explained by
the Pravargya section being taken to form the first two
adhyayas of the last book of that version. This, indeed, is
probably implied in the remark added to the description of
a MS. of the Ka//va text in the catalogue of the MSS.
of the Sanskrit College, Benares (p. 44); according to which
' Pravargyakd/^/asya patra//i ' are ' bhinnaprama//dkshara//i.'
— that is, ' the leaves of the Pravargya section have a special
pagination' (?i. e. they arc numbered independently of the
section on funeral rites preceding them).
And now my task is done, and I must take leave of this
elaborate exposition of the sacrificial ordinances of Indian
theology. For well-nigh a score of years the work has
' dragged its slow length along,' and during that time it
has caused me— and, I doubt not, has caused some of my
readers, too — not a few weary hours. In the early stages
of the work, my old teacher, Professor Albrccht Weber,
than whom no one is more deeply versed in the intricacies
of the sacrificial ritual, wrote to me: ' You have undertaken
a difficult, a most difficult task ; and I can only hope that
your courage and patience will not fail you before you are
through with it.' And, indeed, I must confess that many
a time I felt as if I should never be able to get through my
task ; and but for Professor Max Midler's timely exhorta-
tions and kindly encouragement, the work might perhaps
never have been completed. ' I know,' he once wrote to
me, ' you will thank me one day for having pressed you
to go on with your work ; ' and now I do indeed thank
him most sincerely and with all my heart for the kindness
and patience he has shown me these many years. Put,
strange to say, now that the work is completed, I feel as if
I could not do without working at it ; and certainly, if
1 Cf. A Weber, .S'atapatha brahma//a. p. xi.
INTRODUCTION. li
a second edition could ever have been required of a work
of this kind, it would have found me ready once more to
work my way through the bewildering maze of rites ; and
I know only too well that I should have to correct many
a mistake, and could improve many an awkwardly ex-
pressed passage. In conclusion, a word of cordial thanks
is due to the staff of the University Press, whose patience
must often have been severely tried in the course of the
printing of this work, and who, by the excellence of their
presswork, and by their careful supervision, have materially
lightened my task, and saved me much tedious and irksome
labour.
J. EGGELING.
Edinburgh, December 30, 1899.
DATAPATH A-BRAHMA7VA.
ELEVENTH KkNDA.
THE FULL AND NEW-. MOON SACRIFICE.
First Adhyaya. First Brahmawa.
i. Verily, Pra^apati, the Sacrifice, is the Year: the
night of new moon is its gate, and the moon itself is
the bolt of the gate.
2. And when one lays down the two fires at new
moon1, — even as one would enter a stronghold by
the gate, when the gate is open, and would thence
reach the world of heaven, so it is when one lays
down the fires at new moon.
3. And if one lays down the fires under a (special)
asterism2, — just as if one tried to enter a stronghold,
when the gate is closed, in some other way than
through the gate, and failed to get inside the strong-
hold, so it is when one lays down the fires under an
asterism : let him therefore not lay down the fires
under an asterism.
4. On the same day on which that one (the moon)
should not be seen either in the east or in the west,
1 For the performance of the Agnyadhana, or setting up the
sacrificial fires, see part i, p. 274 seqq.
2 For the Nakshatras, or lunar mansions, under which the
Agnyadhana may be performed, see II, 1, 2, 1 seqq., and especially
II, 1, 2, 19, where the practice of regulating the time of the
ceremony by the Nakshatras is discouraged.
[44] B
5ATAPATI I A-BRAIIMAiVA.
let him fast, for it is then that he (the moon) comes
to this world1, and on that (clay) he abides here (on
the sacrificial ground).
5. And all the gods abide (here), all the spirits, all
the deities, all the seasons, all the Stomas (hymn-
forms), all the lV/shMas2, and all the metres.
6. And, verily, it is for all the gods, for all spirits,
for all deities, for all seasons, for all Stomas, for all
Pr*'sh/&as, and for all metres that the fires of him
are laid clown who lays them down at new moon :
he should therefore lay them down at new moon.
7. He may lay down the fires on the new moon
which falls in the (month) Vaisakha, for that coincides
with the Rohi/zi (asterism) ; for the Rohim means
the self, offspring and cattle3: he thus becomes
established in a self, in offspring and cattle. But,
indeed, the new moon is the form of the Agnya-
dheya : let him therefore lay down the fires at new
moon; — let him perform the preliminary ceremony4
at full moon, and the initiation ceremony at new
moon.
Second Brahmaa^.
1. Now when they spread (and perform) the sac-
rifice, they kill it; and when they press out king
Soma, they kill him ; and when they ' quiet' and cut
up the victim, they kill it, — it is by means of the
mortar and pestle, and by the two mill-stones that
they kill the Havirya^a (grain-offering).
1 See I, 6, 4, 5.
2 For the six Prz'shMa-samans, see part iii, introd., p. xx seqq.
3 See II, 1, 2, 6. 7.
4 For the Anvarambha«iya-ish/i, lit. • taking-hold offering/ see
part ii, p. .\o, note 1.
XI KANDA, I ADHVAVA, 2 l'.RAl LM A.YA, 6. 3
2. And having killed the sacrifice, he pours it, as
seed, into the fire as its womb, for. indeed, the fire is
the womb of the sacrifice, from out of it it is pro-
duced : let him therefore perform those ten oblations1
for which the Yasha/ is uttered.
3. And, indeed, this sacrifice is the blowing
(wind): he blows here, as it were, as a single one,
but when he has entered into man, he is divided into
ten parts ; — with the vital airs thus distributed, it
(the sacrifice) is born from out of its womb, the fire :
this is that Yira^ of ten syllables, this is that per-
fection, the sacrifice.
4. There may, however, be nine (oblations)2; — he
thus forms a defective (lesser, lower) Vira^- with
a view to production; for from the lesser3, indeed,
creatures are produced here : this is that perfection,
the sacrifice.
5. But there may be one additional (oblation)4, —
that one remains over for Pra^apati : this is that
perfection, the sacrifice.
6. And there may be two additional (oblations) ,
1 These ten oblations of the New and Full-moon sacrifice (as
the model for Havirya^v/as generally), as enumerated by Sayawa,
are (a) at full moon — five fore-offerings, two butter-portions, two
cake-offerings to Agni, and Agni-Soma, and a low-voiced offering
to Agni-Soma, (&) at new moon — five fore-offerings, two butter-
portions, a cake to Agni, a low-voiced offering to Vishwu, and an
offering of (sweet and sour) milk, or Sannayya, to Indra.
2 Viz. inasmuch as, according to Saya;/a, at the Full-moon
sacrifice the offering to Agni-Soma only takes place in the case
of one who is a Soma-offerer. I find, however, no authority for this.
' Or, from the lower part (nyuna); cf. II, 1, 1, 13 ; 5, 1, 20.
4 That is, if the oblation to Agni Svish/akrz't (part i, p. 199 seqq.)
is taken into account.
5 According to Saya;;a, the second additional offering is the
oblation of clotted ghee to Vanaspati (the lord of the forest, or
U 2
SATAFATHA-BRAHMAiVA.
— a productive pair consists of two : thus a productive
pair is produced ; this is that perfection, the sacrifice.
7. And there may be three additional ones1, —
a productive pair consists of two, and that which is
produced is the third : this is that perfection, the
sacrifice.
8. And there may be four additional ones2, — as
the one so the four. There are these three worlds :
these worlds he thus gains by three (oblations); and
Pra^apati, indeed, is the fourth beyond these worlds :
by the fourth (oblation) he thus gains Pra^apati, —
this is that perfection, the sacrifice.
9. That (sacrifice) which is defective in two (obla-
tions)3 is indeed defective, it is not a sacrifice; and
that which is excessive in respect of five (oblations)
is indeed excessive, it is not a sacrifice : this is that
perfection as regards the ten, the twenty, thus up to
a thousand4.
10. Verily, they who perform the Full and New-
moon sacrifice, run a race5. One ought to perform
it during fifteen years; — in these fifteen years there
are three hundred and sixty full moons and new
the tree, i. e. the sacrificial stake, or Soma) at the animal sacrifice.
Cf. part ii, p. 208.
1 These three oblations, according to Saya;/a, are the three
after-offerings (to the Barhis, to Nariuawsa, and to Agni), see
part i, p. 230 seqq.
2 Viz. either the Svish/ak;/t and the three after-offerings; or
the four Patnisawya^as (to Soma, Tvash/r*', the wives of the gods,
and Agni Gr/hapati), cf. part i, p. 256 seqq.
That is, if it includes only eight oblations, see paragraph 4.
4 That is, counting every ten (oblations) one Vira^, or metrical
pida of ten syllables.
Viz. running along, as they do, with the revolutions of the
moon and the sun.
XI K.ANDA, I ADHYAYA, 3 BRAHMAAA, I. 5
moons ; and there are in a year three hundred and
sixty nights : it is the nights he thus gains.
11. He should then offer for another fifteen years ;
in these fifteen years there are three hundred and
sixty full moons and new moons ; and there are in
a year three hundred and sixty days : it is the days
he thus gains, and the year itself he thus gains.
12. Now, indeed, the gods were at first mortal:
and only when they had gained the year they were
immortal ; for the year is everything, and the im-
perishable means everything : thereby then accrues
to him imperishable merit, the imperishable world.
13. He who, knowing this, offers (the Full and
New-moon sacrifice) for thirty years, becomes one
of the race-runners, whence one ought to offer sacri-
fice for not less than thirty years. But if he be
a performer of the Dakshaya/^a sacrifice1, he need only
offer for fifteen years, for therein that perfection is
brought about, since he performs (every month) two
Full-moon and two New-moon offerings, and thus
that perfection is indeed brought about therein.
Third BrAhmajva.
1. When he has performed the Full-moon sacri-
fice, he prepares an additional (cake) for Indra
Vimrz'dh (the repeller of scorners), and offers it
in accordance with the procedure of an ish/i 2 ; and
when he has performed the New-moon sacrifice, he
prepares an additional rice-pap for Aditi3, and offers
it in accordance with the procedure of an ish/i.
'• For this modification of the New and Full-moon sacrifice, see
part i, p. 374 seqq.
2 That is to say, after the model of the Full-moon sacrifice.
? See part i. p. 375, where read 'Aditi' for ' Aditye.'
SATAPAT HA-B RA I 1 MAN A.
2. And as to why, after performing the Full-moon
sacrifice, he prepares (a cake) for Indra Vim/Vdh, it
is because Indra is the deity of the sacrifice ; but the
chief oblation of the Full-moon sacrifice belongs to
Agni and Soma, and nothing- is offered there with
the formula 'To Indra (I offer) thee!' Hereby then
that oblation comes to be shared by Indra, and so
does the sacrifice come to be shared by Indra. And
as to why (he offers) with 'To (Indra) Vim/'z'dh!'
it is that by the Full-moon sacrifice he slays all
scorners (mrz'dh), all evil spirits.
3. And as to why, after performing the New-moon
sacrifice, he prepares a pap for Aditi, — that moon
doubtless is the same as King Soma, the food of the
gods : when on that night he is not seen either in
the east or in the west, the oblation becomes, as it
were, uncertain and unfirm. Now Aditi is this earth,
and she, indeed, is certain and firmly established :
thereby, then, that oblation of his becomes certain
and firmly established. Such, then, is the reason
why he prepares additional oblations ; now as to
why he should not prepare them.
4. When, after performing the Full-moon sacri-
fice, he prepares an additional (cake) for Indra
Vimr/dh, he does so in order that his sacrifice should
become shared in by Indra, for every sacrifice
belongs to Indra. But inasmuch as every sacrifice
belongs to Indra, thereby that oblation of his, and
that sacrifice, is already shared in by Indra.
5. And when, after performing the New-moon
sacrifice, he prepares an additional pap for Aditi, —
surely the New-moon sacrifice is itself an additional
one; for by the Full-moon sacrifice Indra slew
Vmra, and for him who had slain Vr/tra, the gods
XI KANDA, I ADHYAYA, 4 BRAHMAiVA, I. 7
then prepared that additional oblation, the New-
moon sacrifice : why, then, should he prepare an
oblation to be added to an additional offering ? Let
him, therefore, not prepare the additional oblations.
6. When, after performing the Full-moon sacrifice,
he afterwards prepares another oblation ; and when,
after performing the New-moon sacrifice, he after-
wards prepares another oblation, he rises and defies
his malicious enemy ; and, indeed, unassailed and
undisturbed is the prosperity of him who at full moon
performs the Full-moon sacrifice, and at new moon
the New-moon sacrifice1.
7. For by performing the Full-moon sacrifice at
full moon, and the New-moon sacrifice at new moon,
the gods forthwith dispelled evil, and were forthwith
reproduced ; and, verily, he who, knowing this, per-
forms the Full-moon sacrifice at full moon, and the
New-moon sacrifice at new moon, forthwith dispels
evil, and is forthwith reproduced. If he offer an
additional oblation, let him give a sacrificial fee (to
the priests); for no oblation, they say, should be
without a dakshi/^a ; and for the Full and New-moon
sacrifices there is that dakshi/^a, to wit, the Anva-
harya (mess of rice2). Thus much as to the addi-
tional oblations; now as to (the sun) rising over him.
Fourth Braiimaata.
1 . Now, some people enter upon the fast'5 when
1 That is. he who performs these sacrifices without additional obla-
tions : — ata^ paur«amasyayam amavasya?// X'a darrapur»am£sayslgav
eva kartavyau, nanyat kwikid dhavir anunirvapyam, Say. Whilst
favouring this view, the author, however, also admits the other as
ensuring the same benefits.
2 See part i, p. 49, note 1.
3 As, for the Full-moon offering, the Sacrificer should enter on
SATArATIIA-BRAIIMAiVA.
they (still) see (the moon, on the fourteenth day of
the half-month), thinking, ' To-morrow he will not
rise,' — either on account of clouds or not having
ascertained properly, they enter upon the fast, and
(in the morning) he rises over him. Now if he (the
moon) should rise on (the material for) the oblation
being not yet taken out, then that approved (pro-
cedure is followed) and the same fasting-observance.
The sour curds from last night's milking they use for
coagulating the sacrificial food1 ; they let the calves
join (their mothers), and drive them away again2.
2. In the afternoon he drives them away with the
par/za-branch ; and as there that approved oblation
of the New-moon offering (is prepared) so here. But
if he should not care to undergo (again) the fasting-
observance, or if (the moon) were to rise over (the
material for) the oblation already taken out, then let
him do otherwise : having properly cleansed the rice-
grains of the husks, he cooks the smaller ones as a
cake on eight potsherds for Agni Da.tr z (the Giver).
3. And the sour curds (from the milk) milked on
the day before (he prepares) for Indra Pradatrz
the fast at the very time of full moon (I, 6, 3, 34), so, for the
New-moon offering, he should do so at the time when the last
sign of the moon has disappeared, cf. I, 6, 4, 14.
1 Literally, the}' make it the means of coagulating the havis ;
that is to say, they put the sour-milk (of last night's milking) into
the milk obtained from the milking of this, the second, day so as
to produce the sour curds required on the next, or offering-day.
See I, 6, 4, 6 seq. ; — purvedyu// sSyawdugdhazw payo yad dadhy
atmana vidyate parasmin divase puna// karawiyasya s&yawdoharft-
pasya havisha ata/Wanarthaw kuryu//, S;'i\ .
2 See I, 7, I, 1 seq. The milk of the evening milking will be
required for the sour curds and whey to be mixed with the sweet
(boiled) milk of the following morning in the preparation of the
Sann&yya,
XI KANDA, I ADIIYAYA, 5 BRAHMAiVA, r. 9
(the Bestower); and those (larger) rice-grains1 he
cooks in boiled fresh milk as a pap for Vish/zu
6ipivish/a (the Bald); for a pap it is whenever rice-
grains are thrown (into milk or sour curds).
4. And as to this being so, it is because that
moon is no other than King Soma, the food of the
gods ; — he (the Sacrificer) at that time sought to
secure him-, and missed him : Agni, the Giver, gives
that (moon) to him, and Indra, the Bestower, bestows
that one upon him ; Indra and Agni give that (moon,
Soma) as a sacrifice to him, and that sacrifice given
by Indra and Agni he offers. And as to why (he
offers) to Vish/m, the Bald, it is because Vish/m is
the sacrifice ; and as to why to the Bald ; (.sipivish/a),
— it is that his missing him whom he souoht to
secure is the bald part (? .fipita) of the sacrifice,
hence to the Bald one. And on this occasion he
should give (to the priests) as much as he is able to
give, for no oblation, they say, should be without
a dakshi^a. And let him observe the fast just (on
the day) when he (the moon) does not rise.
Fifth Brahma;va.
1. He observes the fast thinking, 'To-day is the
day of new moon 4 ; ' and then that (moon) is seen in
1 According to Katy. *SYautas. XXV, 4, 40, the rice-grains are
sorted in three different sizes ; those of medium size being used
for Agni Datrz', the largest for Indra Pradat/7, and the smallest for
Vish«u 6'ipivish/a.
2 That is, at the time of new moon when Soma is supposed to
stay on earth.
3 The native dictionaries also assign the meaning ' affected by
a skin-disease ' to ' .ripivish/a.'
' Amavasya, lit. the night of their (die sun and moon's) staying
together.
IO SATAPATlTA-BRAHMAiVA.
the west. But, indeed, he (the moon) is that heavenly
dog : he watches the Sacrificer's cattle (to seize them),
and that would not be good for cattle if amends were
not made to them : ; and through fear of that ' down-
coming moon2,' as they think him to be, —
2. They steal away into the shade. And there-
fore, indeed, people call that burning pain l sva\u//ita.'
(dog's clutch) ; — and therefore they also call that
one —
3. 'The hare in the moon3.' Soma, the food of
the gods, indeed, is the moon : at full moon they
press him ; and in the subsequent half of the month
he enters the waters and plants ; and, the cattle
feeding on the water and the plants, he then during
that night (of new moon) collects him from the cattle.
4. He keeps the fast thinking, ' To-day is the day
of new moon;' and then that (moon) is seen in the
west, and the Sacrificer departs from the path of
sacrifice. As to this they say, ' What should one
do when he has departed from the path of the
sacrifice ? Should he sacrifice, or should he not
sacrifice ?' He should certainly sacrifice, for there
is no other way out of it : day after day that (moon)
rises larger. 1 laving performed offering after the
manner of the New-moon sacrifice, he takes out
material for an additional offering; either on the
same, or on the following day.
5. There are three chief oblations for this (offer-
ing),— (he prepares) a cake on eight potsherds for
1 Apraya.r/i'iUik/Yte (or -kriteti), — ? in the case of (the owner) who
did not make amends to, and quiet, them.
Avakrzsh/o nikrishtis Xandrama ava/'andramasa//, Say.
3 Saya;/a takes this to mean that for this reason the moon is
called ' raj&rika,' ' he who is marked with a hare.'
XI KANDA, I ADHYAYA, 5 BRAHMAA'A, II. II
Agni Pathikr/t (the path-maker), one on eleven
potsherds for Indra Vr/trahan (the slayer of
Vmra), and a cake on twelve potsherds for Agni
Vai.fvanara.
6. Now as to why he prepares (an oblation) for
Agni Pathikr/t, — it is that Agni, being the maker
of the path, leads the Sacrificer (back) to the path
of sacrifice, from which he now departs.
7. And as to why to Indra W/trahan, — Vr/tra is
sin: with the help of Indra, the slayer of V/'/tra,
he thus slays sin, Vr/tra, which ever keeps him
from well-being, from virtue, and from the good
work : this is why he (offers) to Indra Vr/trahan.
8. And as to why he prepares a cake on twelve
potsherds for Agni Vaiivanara, — when Indra had
slain Vr/tra, he burnt him completely by means
of Agni VaLsvanara, and thereby burnt all his
(\ r/tra's) sin ; and in like manner does that (Sacri-
ficer) now, after slaying sin, Vr/tra, with the help of
Indra Vr/trahan, burn him, and all that sin of his,
by means of Agni VaL?vanara ; and, verily, not the
slightest sin remains in him who, knowing this,
performs this offering.
9. For this (offering) there are seventeen kindling-
verses. He offers to the deities in a low voice, and
makes any (verses) he pleases his invitatory and offer-
ing-formulas. In like manner (those of) the two
butter-portions and the two formulas of the Svi-
sh/akr/t.
10. A bow with three arrows he gives as dakshi^a ;
for with the bow a do£ is driven awav : he thus
drives away that (dog, the moon) when he gives
a bow with three arrows as dakshi;*a.
11. A staff he mves as dakshi/^a ; for with a staff
I 2 SATAPATHA-BRAHMAJVA.
a dog is driven away : he thus drives away that
(dog) when he gives a staff as dakshma. This,
indeed, is the prescribed dakshi;/a; but he may give
anything else besides, of such other (objects meet
for) dakshmas as may be at his disposal. This,
doubtless, is an offering relating to cattle : he may-
perform it even though (the moon) was not seen
(at his New-moon sacrifice).
Sixth Brahmajva.
i. Verily, in the beginning this (universe) was
water, nothing but a sea . of water. The waters
desired, ' How can we be reproduced ? ' They
toiled and performed fervid devotions l, when
they were becoming heated, a golden egg was
produced. The year, indeed, was not then in
existence : this golden egg floated about for as long
as the space of a year.
2. In a year's time a man, this Pra^apati, was
produced therefrom ; and hence a woman, a cow, or
a mare brings forth within the space of a year ; for
Pra^apati was born in a year. He broke open this
golden egg. There was then, indeed, no resting-
place : only this golden egg, bearing him, floated
about for as long as the space of a year.
3. At the end of a year he tried to speak. He
said ' bhti/fc': this (word) became this earth; —
' bhuva/fc ' : this became this air ; — ' sva/j ' : this
became yonder sky. Therefore a child tries to
1 Or, they toiled and became heated (with fervid devotion). For
this cosmological legend, see J. Muir, Original Sanskrit Texts, iv,
p. 24.
XI KAJVJDA, I ADHYAYA, 6 llKAIIMA.VA, 9. 1 3
speak at the end of a year, for at the end of a year
Pra^apati tried to speak.
4. When he was first speaking Pra^apati spoke
(words) of one syllable and of two syllables ; whence
a child, when first speaking, speaks (words) of one
syllable and of two syllables.
5. These (three words consist of) five syllables :
he made them to be the five seasons, and thus
there are these five seasons. At the end of the
(first) year, Pra^apati rose to stand on these worlds
thus produced ; whence a child tries to stand up
at the end of a year, for at the end of a year
Pratfapati stood up.
6. He was born with a life of a thousand years :
even as one might see in the distance the opposite
shore, so did he behold the opposite shore (the end)
of his own life.
7. Desirous of offspring, he went on singing
praises and toiling. He laid the power of repro-
duction into his own self. By (the breath of) his
mouth he created the gods : the gods were created
on entering the sky ; and this is the godhead of the
gods (deva) that they were created on entering the
sky (div). Having created them, there was, as it
were, daylight for him ; and this also is the godhead
of the gods that, after creating them, there was,
as it were, daylight (diva) for him.
8. And by the downward breathing he created
the Asuras : they were created on entering this
earth. Having created them there was, as it were,
darkness for him.
9. He knew, ' Verily, I have created evil for
myself since, after creating, there has come to be, as
it were, darkness for me.' Even then he smote
14 SATAPATHA-liKAMMAiVA.
them with evil, and owing- to this it was that they
were overcome ; whence people say, ' Not true is
that regarding (the fight between) the gods and
Asuras which is related partly in the tale and partly
in the legend ; for it was even then that Pra^apati
smote them with evil, and it was owing to this that
they were overcome.'
10. Therefore it is with reference to this that the
AYshi has said, ' Not for a single day hast thou
fought, nor hast thou any enemy, O Maghavan :
illusion is what they say concerning thy battles ; no
foe hast thou fought either to-day or aforetime.'
11. Now what daylight, as it were, there was for
him, on creating the gods, of that he made the
day ; and what darkness, as it were, there was for
him, on creating the Asuras, of that he made the
night : they are these two, day and night.
1 2. Pra^apati bethought himself, ' Everything
(sarva), indeed, I have obtained by stealth (tsar)
who have created these deities : ' this became the
' sarvatsara,' for ' sarvatsara,' doubtless, is the same
as ' sarvatsara (year).' And, verily, whosoever
thus knows ' sarvatsara ' to be the same as ' sarvat-
sara1,' is not overcome by any evil which, by
magic art, steals upon him (tsar) ; and whosoever
thus knows 'sarvatsara' to be the same as 'sar-
vatsara,' overcomes against whomsoever he practises
magic art.
13. Pra;'apati bethought himself, 'Verily, I have
created here a counterpart of myself, to wit, the
year;' whence they say, ' Pra^apati is the year;'
for he created it to be a counterpart of himself:
' Or, whosoever knows the ' all-stealing ' power of the year.
XI KANDA, I ADIIYAYA, 6 I'.kAl IMA.VA, I J. I 5
inasmuch as ' sawvatsara (year),' as well as ' Pra/a-
pati,' consists of four syllables, thereby it (the year)
is a counterpart of him.
14. Now, these are the deities who were created
out of Pra^apati, — Agni, Indra, Soma, and
Para mesh ///in Pra^apatya.
15. They were born with a life of a thousand
years : even as one would see in the distance the
opposite shore, so did they behold the opposite
shore of their own life.
16. They went on singing praises and toiling.
Then Paramesh///in, son of Pra^apati, saw that
sacrifice, the Xcw and Full-moon offerings, and
performed these offerings. Having performed them,
he desired, ' Would I were everything here ! ' He
became the waters, for the waters are everything
here, inasmuch as they abide in the furthest place ;
for he who digs here on earth finds indeed water ;
and, in truth, it is from that furthest place, to wit,
from yonder sky that he ! rains, whence the name
Paramesh///in (abiding in the furthest, highest place).
17. Paramesh///in spake unto his father Pra^a-
pati, ' I have discovered a sacrifice which fulfils
wishes : let me perform this for thee ! ' — ' So be it ! '
he said. He accordingly performed it2 for him.
Having sacrificed, he (Pra^apati) desired, 'Would
I were everything here ! ' He became the breath
(vital air), for breath is everything here : Pra^apati
is that breath which blows here (the wind) ; and
whatsoever knows that it is thus he blows is his
(Pra^apati's) eyesight; and whatsoever is endowed
1 Viz. Paro-anya, the rain-god, according to Sayawa.
3 Viz. officiating as his, Pragapati's, priest.
l6 SATAPATHA-BRAIIMAArA.
with breath is Pra^apati. And, verily, whosoever
thus knows that eyesight of Pra^apati becomes,
as it were, manifest.
18. Pra^apati spake unto his son Indra, ' Let me
perform for thee this wish-fulfilling sacrifice which
Paramesh//mi has just performed for me/ — ' So be
it ! ' he said. He accordingly performed it for him.
Having sacrificed, he (Indra) desired, ' Would that
I were everything here ! ' He became speech (va/6),
for speech is everything here ; whence they say,
c Indra is Va/£.'
19. Indra spake unto his brothers Agni and
Soma, ' Let me perform for you this wish-fulfilling
sacrifice which our father Pra^apati has just per-
formed for me.' — ' So be it!' they said. He accord-
ingly performed it for them. Having sacrificed,
those two desired, ' Would that we were every-
thing here!' One of them became the eater of
food, and the other became food : Agni became
the eater of food, and Soma food ; and the eater of
food, and food, indeed, are everything here.
20. These five deities, then, performed that wish-
fulfilling sacrifice; and for whatever wish they
sacrificed, that wish of theirs was fulfilled ; and,
verily, for whatever wish one performs that sacrifice,
that wish of his is fulfilled.
21. When they had sacrificed they beheld (dis-
covered) the eastern quarter, and made it the
eastern (front) quarter ; as it now is that eastern
(front) quarter : therefore creatures here move in
a forward direction, for they (the gods) made that
the front quarter. ' Let us improve it 1 from here ! '
1 Or, perhaps, raise it, bring it nearer. The St. Petersb. Diet.
xi ka.xd.x, i adhyAya, 6 brAhmajva, 23. 17
they said, and made it to be strength. ' May we
see ] this strength !' they said ; and it became yonder
sky ».
22. They then beheld the southern quarter,
and made it the southern quarter ; and it now is
that southern (right, dakshiwa) quarter : whence
the dakshi;/a (cows) stand to the south (of
the altar) 3, and are driven up from the south, for
the\- made that the southern one (dakshi«a). ' Let
us improve it from here ! ' they said, and made it
to be space. 'May we see this space!' they said; and
it became this air, for that (air) is space ; for even
as the resting-place here in this world is clearly the
earth, so the resting-place there in yonder world
is clearly this air ; and because, whilst being here on
earth, one does not see that space, therefore people
say, ' That space (or, yonder world) is invisible.'
23. They then beheld the western quarter, and
made it (to represent) hope, — wherefore it is only
when 4, after going forwards (to the east), one
takes ' upa-kurute' here in the sense of ' to cherish (hegen, pflegen) ;'
Professor Delbiiick, Altind. Syntax, p. 238, doubtfully in that of
'worship, revere (verehren) ; ' — enam praXiw duam upetya ita/j
paraw kurvimahi karyantara?;/ sr/^-emahi, Say.
1 The particle ' khalu ' might perhaps be rendered by ' really,'
or — ' could we but see it,' ' were it but (really) visible to us.'
2 That is, it was moved up to them.
3 See IV, 3, 4, 14.
4 It seems hardly possible to take ' yad — tena ' here in the usual
causal sense, — it is only because (or, inasmuch as) one obtains (one's
object) after going forwards that one goes to the western quarter.
What is implied, in any case, is that first some hope, or desire, is
conceived the accomplishment of which is only brought about by
a forward movement, or by action ; and that success in attaining
the object sought for is followed by the conception of fresh desires.
For the same force of ' yad — tena ' (when — then) see XI, 3, 3, 4-6.
[44] C
iS SATAPATIIA-BRAIIMA-YA.
obtains (his object) that he goes (back) to that
(western) quarter; for they (the gods) made that
(quarter to represent) hope. ' Let us improve it
from here ! ' they said, and made it to be prosperity
(or distinction). ' May we see this prosperity ! ' they
said ; and it became this earth, for this (earth) is
indeed (the source of) prosperity ; whence he who
obtains most therefrom becomes the most pros-
perous.
24. They then beheld the northern quarter, and
made it the waters. ' Let us improve it from here ! '
they said, and made it (to represent) the law, for
the waters are the law : hence whenever the
waters come (down) to this (terrestrial) world
everything here comes to be in accordance with
the law ; but whenever there is drought, then the
stronger seizes upon the weaker, for the waters
are the law.
25. These then are eleven deities1, — there are
five fore-offerings, two butter-portions, the Svish/a-
k/7t, and three after-offerings : — ■
26. These are eleven offerings, — it was, indeed,
by these offerings that the gods gained these worlds,
and these quarters ; and in like manner does this
(Sacrificer), by these offerings, gain these worlds,
and these quarters.
27. And the four Patnisaw\a;'as are the four
intermediate quarters; and, indeed, it was by the
four Patnisa;//) a;'as that the gods gained the inter-
mediate quarters ; and by means of them this
(Sacrificer) now gains the intermediate quarters.
1 Viz. the four quarters and the objects enumerated as repre-
sented by them.
XI KANDA, I ADHVAVA, 6 IlKAIIMAA-'A, 32. 19
28. And as to the h/a, — thereby the gods gained
food ; and in like manner does this (Sacrificer)
thereby gain food. This, then, is the completeness
of the New and Full-moon sacrifices as regards
the gods.
29. Now as to the body: — there are in man these
five breathings, not including the eyes ; they are
the five fore-offerings, and the two butter-portions
are the eyes.
30. The Svish/akr/t is the same as this downward
breathing ; and because he offers that (oblation), as
it were, apart from the other oblations , therefore
all the breathings recoil from that breadline; and
because for the Svish/ak/v't he cuts portions from all
the sacrificial dishes, therefore everything that enters
these (channels of the other) breathings meets in
(the channel of) that breathing.
31. The three after-offerings are the three male
organs - ; and that which is the chief after-offering is,
as it were, the chief organ. ' He should offer it
without drawing breath3,' they say, 'for thus it
becomes unfailing- for him.'
32. He may, however, draw breath once, for that
(organ) has one joint ; but if it were jointless, it
1 See I, 7, 3, 21, where I would now translate, He offers apart
(sideways), as it were, from the other oblations, — the oblation to
Agni Svish/ak;-/t being poured out on the north side of the fire, so
as not to come in contact with the chief oblations and the butter-
portions.
2 That is, including the testicles.
* Or, rather, — at the third after-offering (viz. that 10 Agni
Svish/akr/t), — the Hot// should (according to some authorities)
pronounce the offering-formula, which is considerably longer than
those of the two other offerings, without making a pause ; whilst
others allow him to pause once.
C 2
20 SATArATHA-BRAHMAA'A.
either would only stand erect, or it would hang
down ; whilst now it both becomes erect and hangs
down : he may therefore draw breath once.
33. The four Patnisawzya^as are the two arms (or
front legs) and the two thighs — the support, in fact1;
and the Irta is this vital air (in the centre) ; and
inasmuch as that (Wa) is not offered in the fire, but
remains as unburnt, therefore this (central) vital air
is undivided.
34. The invitatory and offering-formulas are the
bone, and the offering-material is the flesh. The
invitatory and offering-formulas are (in) measured
metre, whence the bones of a fat and a lean person
are alike: but inasmuch as he takes now more, now
less, offering-material, therefore the flesh of a fat
person is fat, and the flesh of a lean person is lean.
This sacrifice he performs to any deity he pleases
and for whom there is a sacrificial dish.
35. Now, these are offerings from which nothing
must be omitted ; but were one to omit anything of
them, it would be as if he were to break off some
limb, or knock out some (channel of the) vital air.
Other oblations, indeed, are either added to or
omitted.
36. These, then, are sixteen offerings, for man
consists of sixteen parts, and the sacrifice is the
Man (Purusha) : hence there are sixteen offerings.
Seventh Brahmaa^a.
1. Now there, on the occasion of the entering on
the fast, it is said2, ' If he does not eat, he becomes
1 Bahudvayam firudvayaw £atv&raA }>atnisawya;/a//, atas te pra-
tish/Aatmaka// ; ;ivam eva madhyamaA prt«a id&, Say.
2 See I, 1, 1, 9. 10.
XI KANDA, I ADHYAYA, 7 HRAUMA.VA, 4. 2 1
consecrated to the Fathers ' ; and if he does eat he
eats whilst passing over the gods ; ' and, in this
respect, the)' lay down the rule, ' Let him therefore
eat what grows in the forest.'
2. If he eats cultivated plants he eats the sacri-
ficial essence of the offering-cake ; and if he eats
forest plants he eats the essence of the barhis2; and
if he eats aught of trees he eats the essence of the
fuel (for the sacrificial fire) ; and if he drinks milk he
consumes the essence of the Sannayya 3 ; and if he
drinks water he consumes the essence of the lustral
waters 4 ; and if he eats nothing he becomes con-
secrated to the Fathers.
3. As to this they say, ' What course of procedure
is there ?' Well, let him, on those two nights (of full
and new moon), himself offer the Agnihotra : inas-
much as, after offering, he takes food he does not
become consecrated to the Fathers, for that (libation)
is an offering ; and inasmuch as he performs that
offering in his own self he does not eat of those
sacrificial essences.
4. Now all the nights concentrate themselves in
these two nights: all the nicdits of the waxing moon
concentrate in the night of full moon, and all the
nights of the waning moon concentrate in the night
of new moon ; and, verily, for him who, knowing
this, offers (the Agnihotra) himself on the day of
1 That is, he would be liable to die, and join the departed
ancestors.
2 The layer of sacrificial grass spread on the Vedi, serving as
a seat for the deities to whom offering is made.
} For this dish, prepared of sweet and sour milk, and offered at
the New-moon sacrifice, see part i, p. 178, note 4.
4 For the Pra/rita/?, see I, 1, 1, 12.
2 2 SATAPATIIA-BRAIIMAJVA.
the entrance on the fast, offering is always made by
himself1.
Eighth Braiima^a.
i. Now, the gods and the Asuras, both of them
sprung from Pra^apati, once strove together. Then
the Asuras, even through arrogance, thinking, ' Unto
whom, forsooth, should we make offering ? ' went
on offering into their own mouths. They came to
naught, even through arrogance : wherefore let
no one be arrogant, for verily arrogance is the
cause of ruin 2.
2. But the gods went on offering unto one
another. Pra^apati gave himself up to them, and
the sacrifice became theirs ; for, indeed, the sacrifice
is the food of the gods.
3. Having given himself up to the gods, he created
that counterpart of himself, to wit, the sacrifice :
whence people say, ' The sacrifice is Pra^apati ;' for
he created it as a counterpart of himself.
4. By this (Full and New-moon) sacrifice he
redeemed himself from the o-ods. Now when he
(the Sacrificer) enters on the fast, he thereby gives
himself up to the gods, even as Pra^apati thereby
gave himself up to the gods. Let him therefore
endeavour to pass that night (with his mind) com-
pletely restrained ;, in the same way as he would
1 That is to say, even though on other nights the Agnihotra were
performed for him by a priest, it would always count as being per-
formed by himself.
2 See V, 1, 1, 1. 2.
1 Professor Delbriick, Altind. Syntax, p. 350, takes this injunction,
and apparently also the illustration, to refer to sexual intercourse.
Cf. I, i, 1, 11.
XI K.ANDA, 2 A.DHYAYA, I BRAHMAYA, I. 2^
proceed with (material for) an oblation, for he
becomes an oblation to the gods.
5. And when (on the following day) he performs
the sacrifice, then he redeems himself by sacrifice
from the gods, even as Pra^apati thereby redeemed
himself: when he takes out the material for (the
chief) sacrificial dish, he redeems the sacrifice by the
material for the sacrificial dish ; the sacrificial dish
(he redeems) by the invitatory formula, the invitatory
formula by the portion cut (from the sacrificial dish),
the portion by the offering-formula, the offering-
formula by the Vasha/-call, and the Vasha/-call by
the oblation. His oblation itself is still unre-
deemed,—
6. And that sacrifice of his is like a tree with its
top broken off. He redeems the oblation by the
Anvaharya (mess of rice) l ; and because he thereby
supplies (anv-a-harati) what is wanting in the sacri-
fice, therefore it is called Anvaharya. Thus, then,
that entire sacrifice of his comes to be redeemed ;
and that sacrifice becomes the Sacrificer's self in
yonder world. And, verily, the Sacrificer who,
knowing this, performs that (offering of) redemption
comes into existence in yonder world with a com-
plete body.
Second Adhvava. First Brahmaaa.
1. Verily, man is born thrice, namely in this
way : — first he is born from his mother and father ;
and when he to whom the sacrifice inclines performs
offering he is born a second time ; and when he
dies, and they place him on the fire, and when he
1 See part i, p. 49, note 1.
24 8 ITAPATHA-BRAHMAATA.
thereupon comes into existence again, he is born
a third time; — wherefore they say, 'Man is born
thrice.'
2. He (the Hot;?) recites those eleven kindling-
verses \ — there are these ten vital airs in man, and
the body in which these vital airs are established is
the eleventh, — so great, indeed, is man : he thus
causes him to be born complete. And what comes
after the kindling-verses that is the foundation :
thus, having caused him to be born, he establishes
him.
3. There are nine utterances of impulsion (or
quickening) 2, — there are these nine vital airs in
man : he thereby causes him to be born a second
time; and the (Adhvaryu's) call and (the Agnidhra's)
response 3 are the foundation. And when there, on
the occasion of the throwing4 (of the grass-bunch
1 See part i, p. 95 seqq.
? According to Sayawa, this refers either to the formula by which
the Adhvaryu calls on the Hotrz to recite the kindlin^-verscs, and
which, he says, consists of nine syllables (samidhyamanayanubruhi);
or to nine preliminary formulas (forming a nigada) pronounced by
the Hotr/' before the performance of the fore-offerings, see I, 5, 2,
1 seqq. These latter formulas are probably those intended by the
author ; the former formula being the less likely to be referred to,
as, in its above form of nine syllables, it is indeed allowed to be
used optionally by the Apastambasutra, but not by the authorities
of the white Ya^us, who use the formula ' (Ilotar) Agnaye samidh-
yamanayanubruhi; ' see .Sat. Br. I, 3, 5, 2. 3.
Viz. the two calls— '()/// j-ravaya ' and ' Astu jrausha/,' see
part i, p. 132, note.
4 The word 'sn'sh/i' usually means 'creation,' but in accord-
ance with the primary meaning of the verb ' srjg,' it apparently
refers here (as Saya//a seems to think) to the throwing of the
anointed Prastara, as the representative of the Sacrificer, into
the Ahav.miya fire, thus insuring for the Sacrificer his despatch
to, and renewed life in, the heavenly world. With reference to
XI KAAV)A, 2 ADHYAYA, I T'.KAIIMA.VA, 6. 25
into the fire), birth is spoken of, he thereby causes
him to be born a third time : on this occasion the
Patnisawya^as * are the foundation.
4. For thrice, indeed, man is born, and it is just in
this way that he causes him to be born thrice from
the sacrifice. Of those eleven (kindling-verses) he
recites thrice the first and last : —
5. This makes fifteen kindling-verses, — there are
two libations of ghee (aghara 2), five fore-offerings,
the Ida, three after-offerings, the Suktavaka, and
6amyorvaka 3 — that makes thirteen oblations. And
when there, at the Patnisawya^as, he takes up at
the same time (the two spoons) ; and the Samish/a-
ya^us 4 : —
6. That makes fifteen oblations: — for these fifteen
oblations those fifteen kindling-verses (serve, as it
were, as) invitatory formulas; and for these invitatory
formulas these (serve as) offering-formulas— what-
ever formula (is used) there (at those oblations) and
what Nigada (is used at the invocation of the Ida.5)
that is of the form of offering-formulas. Thereby,
then, those oblations of his come to be supplied with
invitatory formulas through those kindling-verses ;
and through those oblations those invitatory formulas
come to be supplied with both offering-formulas and
oblations.
this throwing of the grass-bunch into the fire (I, 8, 3, 11 seq. ; 9,
2, 19) some of the Sutras use, indeed, the verb ' sn'g,' cf. Hillebrand,
Das Altindische Neu- und Vollmondsopfer, p. 146.
1 See part i, p. 256 seqq. 2 See part i, p. 124 seqq.
3 Part i, p. 236 seqq. 4 See I, 9, 2, 19 ; 25 seqq.
5 See part i, p. 222 seqq.
26 DATAPATH A-BRA I IMAATA.
Secon i) Bra i i m ana.
i. He recites a gayatri invitatory formula1 : the
giyatrf consisting of three feet, these worlds being
three in number2, it is these worlds the gods thereby
established.
2. He offers with a trish/ubh (verse): the trish/ubh
consisting of four feet, and cattle being four-footed,
it is cattle the gods thereby established in these
established worlds.
3. The Yasha/-call consists of two syllables (vau-
sha/) : man being two-footed, it is two-footed man
they thereby established among the established
cattle.
4. Two-footed man, then, is established here
among cattle. In like manner this (Sacrificer)
establishes thereby the worlds ; and in the esta-
blished worlds he establishes cattle, and among the
established cattle he establishes himself: thus,
indeed, is that man established among cattle, who,
knowing this, offers sacrifice.
5. And when he offers, after the Vasha/ has been
uttered, — that Vasha/-call being yonder shining
(sun), and he being the same as Death3 — he thereby
consecrates him (the Sacrificer) after death, and
causes him to be born from out of it, and he is
1 The anuvakyas recited prior to the principal oblations (pra-
dhana-havis) are in the gayatri metre ; whilst the ya^yas (referred to
in the next paragraph), at the end of which the Vausha/ ! is uttered
and the oblation poured into the fire, consist of trish/ubh verses ;
cf. I, 7, 2, i.-,.
2 These inserted clauses with ' vai ' supply the reason for what
follows, not for what precedes, them.
3 See X, 5, 1, 4.
XI KANDA, 2 ADHYAYA, 3 HkAHMAAA, 3. 27
delivered from that death. And the sacrifice, indeed,
becomes his body : thus, having become the sacri-
fice, he is delivered from that death, and all his
chief offerings are thereby delivered from that
death1.
6. And, verily, whatever offering he there per-
forms, that offering becomes his body in yonder
world ; and when he who knows this departs this
world then that offering, being behind him, calls out
to him, ' Come hither, here I am, thy body ; ' and
inasmuch as it calls out (invokes, ahvayati), it is
called ' ahuti ' (offering or invocation).
Third Braiimajva.
1. Verily, in the beginning, this (universe) was
the Brahman (neut.) 2. It created the gods; and,
having created the gods, it made them ascend these
worlds : Agni this (terrestrial) world, Vayu the air,
and Surya the sky.
2. And the deities who are above these he made
ascend the worlds which are above these ; and,
indeed, just as these (three) worlds and these (three)
deities are manifest, so are those (higher) worlds and
those (higher) deities manifest — (the worlds) which
he made those deities ascend.
3. Then the Brahman itself went up to the sphere
beyond. Having gone up to the sphere beyond, it
considered, ' How can I descend again into these
worlds?' It then descended again by means of these
two — Form and Name. Whatever has a name,
1 Viz. inasmuch as the oblaiion is made with the Vasha/.
" On this speculative myth, see John Muir, Orig. S. Texts, vol. v,
pp. 387-89-
2 8 DATAPATH A-BRAHMAtfA.
that is name ; and that again which has no name,
and which one knows by its form, 'This is (of a certain)
form/ that is form : as far as there are Form and
Name so far, indeed, extends this (universe).
4. These, indeed, are the two great forces of the
Brahman ; and, verily, he who knows these two
great forces of the Brahman becomes himself a
great force.
5. These, indeed, are the two gfeat manifestations1
of the Brahman ; and, verily, he who knows these
two great manifestations of the Brahman becomes
himself a great manifestation. One of these two is
the greater, namely Form ; for whatever is Name,
is indeed Form ; and, verily, he who knows the
greater of these two, becomes greater than he whom
he wishes to surpass in greatness.
6. In the beginning, indeed, the gods were mortal,
and only when they had become possessed 2 of the
Brahman they were immortal. Now, when he makes
the libation to Mind 3 — form being mind, inasmuch
as it is by mind that one knows, ' This is form ' —
he thereby obtains Form ; and when he makes the
libation to Speech — name being speech, inasmuch
as it is by speech that he seizes (mentions) the
name — he thereby obtains Name ; — as far as there
are Form and Name, so far, indeed, extends this
whole (universe): all this he obtains; and — the
1 Or, phantasmagories, illusive representations.
2 The use of 'dp' with the instrumental (brahmawa apu/;) is
peculiar, — brahmaz/a vyapta//, Say.
3 The two libations (aghara) of ghee, forming the first oblations
of an ish/i, made on the newly kindled fire, are offered to Wind and
Speech respectively ; cf. part i, p. 124 seqq.
XI KANDA, 2 ADHYAYA, 3 I'.RAIIMAAA, 9. 29
all being the imperishable — imperishable merit and
the imperishable world thus accrue to him.
7. There, on the occasion of the offering to Agni l,
it has been told how the sacrifice then pleased the
AVshis, and how they performed it. Now, when
the TvYshis were performing the sacrifice, the Gan-
dharvas came nigh to them. They looked on,
thinking, ' Here, surely, they have done too much,
— here they have done too little.' And when their
sacrifice was completed, they pointed it out to them,
saying. ' Here, surely, ye have done too much, —
here ye have done too little.'
8. Now, wherever they had done too much it was
like a hill ; and wherever they had done too little it
was like a pit.
9. Now, when he pronounces the .Samyos (all-
hail and blessing), he touches (the earth 2) with
(Va;r. S. II, 19), 'O Sacrifice, homage be unto
thee : mayest thou complete thy course up
to the success of the sacrifice and up to
mine own right offering!' Wherever (in the
course of the sacrifice) he has committed any
excess, he makes amends for it by doing homage ;
and wherever he has left anything defective, it
ceases to be defective by his saying, ' up to.' In
saying, ' Mayest thou complete thy course up to the
success of the sacrifice,' — success being whatever
in the sacrifice is neither defective nor excessive —
he thereby makes amends for both of these (mis-
takes) ; and in saying, ' Mayest thou complete thy
1 Sayawa explains this by ' adhanakara;/c ' ; but the passage
referred to occurs I, 6, 2, 3. 4, in connection with the first butter-
portion (SgyabMga), that of Agni.
2 Or, perhaps, the altar; see I. 9, i, 29.
SATAPATIIA-BRAHMAA'A.
course up to mine own right offering,' — right offering
being whatever in the sacrifice is neither defective
nor excessive — he thereby also makes amends for
both of these (mistakes) ; and thus that sacrifice of
his comes to be performed as one that is neither
defective nor excessive by whosoever, knowing
this, thus touches (the earth) : let him therefore
touch it just in this way. But, indeed, those
Gandharvas were Yavaman (rich in barley), the
winnowing-basket ; Uddalavan (rich in paspalum
frumentaceum), husbandry ; and Antarvan (the
pregnant), grain l.
Fourth Brahmawa.
i. The full moon, doubtless, is the same as that
burning (sun), for he, indeed, is full day by day ;
and the new moon (darsa) is the same as the moon,
for he appears (dan), as it were.
2. But they also say inversely, ' The full moon is
the same as the moon, for after the filling up of
the latter there is the night of full moon ; ' and the
new moon (danra) is the same as that burning (sun),
for the latter appears, as it were.
3. The full moon, indeed, is this (earth), for she
is, as it were, full ; and the new moon is yonder sky,
for yonder sky appears (or, is seen), as it were.
4. The full moon, indeed, is the night, for this
1 On these names, Sdya;/a merely remarks, — te gandharva//
jftrpadibMvam apannS babhiivu//, yavaman ityadyas tesha/« saw-
gnah. — Mahidhara, on the other hand, on V&g. S. II, 19, makes
them to be five names, Yavamat, 6urpa (n.), Uddalavat, Krz'shi (f.),
and Dhanantarvat. This is very improbable ; the last name, espe-
cially, being accented on the first syllable, showing it to be two
words.
XI KAXDA, 2 AIMIYAYA, 4 KKAIIM AAA, 8. 3 I
night is, as it were, full ; and the new moon is the
day, for this day appears, as it were. This, then,
is the theory regarding the full and new moon in
respect of the gods.
5. Then as to the body. The full moon is the
up-breathing, for it is by the up-breathing1 that this
man is, as it were, filled ; and the new moon is
the out (and in)-breathing 2, for this out-breathing
appears, as it were : thus, the full and new moon
are these two, the eater and the giver of food.
6. The out (and in)-breathing (the mouth) is the
eater of food, for by means of the out (and in-
breathing this food is eaten ; and the up-breathing
is the giver of food, for by the up-breathing3 this
food is oiven to him.
7. The full moon is the mind, for full, as it were,
is this mind ; and the new moon is speech, for this
speech appears, as it were. Thus these two are
clearly the full and new moon, as regards the body ;
and inasmuch as on the day of fasting he eats the
(food) suitable for eating on the vow, he thereby
clearly gratifies these two in regard to the body ;
and on the morrow (he gratifies them) as gods by
sacrifice.
8. As to this they say, — ' Seeing that no offering-
material is taken out " for the full moon," nor any
offering-material "for the new moon," and seeing
that he does not say, " Recite the invitatory formula
for the full moon," nor " Recite the invitatory for-
1 The u clan a is explained by Saya«a as the breath passing (up
into the head, and) through the nose.
2 The prawa is the breath of the mouth.
s That is, by (the vital air of) the head (hence of the eyes,
cars, &c.).
32 STATAPATHA-BRAHMA2VA.
inula for the new moon ; " nor " Recite the offering-
formula for the full moon," nor " Recite the offering-
formula for the new moon," how, then, is offering
made to this full and new moon ? ' Well, when
he makes a libation of ghee to the Mind — the
full moon being the Mind — he thereby makes
offering to the full moon ; and when he makes
a libation of ghee to Speech — the new moon being
Speech — he thereby makes offering to the new
moon : and thus offering is made by him to the
full and new moon.
9. Now, some prepare two messes of rice, one for
Sarasvat on the full moon, and one for Sarasvati
on the new moon, saying, ' We thus clearly make
offering to the full and new moon.' But let him
not do this ; for Sarasvat is the Mind, and Sarasvati
is Speech ; and thus, in making libations of ghee
to these two, offering is made by him to the full
and new moon : let him therefore not prepare these
two messes of rice.
10. As to this they say, ' Surely, he who performs
the Full and New-moon offerings becomes a (mere)
A
utterer of the Agur J ; for, when he has performed
1 Or, one who has only had the Agur-formulas uttered for him
(by the priests). Agur is the technical term of two formulas, viz. of
the formula ' (Agnim) ya^a' (recite the offering-formula to Agni, or
to whatever deity offering is made), by which the Adhvaryu calls on
the Hot/-/' to recite; and of the formula ' Ye ya^amahe (Agnim),'
by which the Hot// introduces the y&gyi, or offering-verse. At
the Soma-sai rilii «■ the former formula is modifii d to' Hota yakshat,'
uttered by the MaitrSvaru»a priest. See Haug, Transl. of Ait. Br.,
I>. 133, note. — In comparing these Agur-formulas with the pcr-
formam es of the Full and New-moon offerings, the author thus
seems to imply that, just as the utterance of these formulas is
merely the preliminary to the oblation itself, so each fortnightly
XI VLANDA, 2 ADIIVAVA, 5 BRAHMAJVA, I. 33
the Full-moon offering, he knows that he will per-
form the New-moon offering ; and when he has
performed the New-moon offering, he knows that
he will again perform the Full-moon offering ; thus
when he goes to the other world he goes thither
as an utterer of the Agur : how, then, does he
become one who has not (merely) uttered the
Agur?' Well, when, on both occasions, he makes
those two libations of ghee (to Mind and Speech),
then his Full and New-moon offerings become com-
plete ; and he goes to the other world after his Full
and New-moon offerings are completed, and thus
becomes one who has not (merely) uttered the
Agur.
Fifth Braiima.ya.
1. And, verily, even on this occasion1, they
slaughter the sacrificial horse (Asvamedha) as
a sacrifice to the gods : of this (New and Full-
moon sacrifice) they say, 'It is the original (normal)
A^vamedha ; ' and that (real Ajvamedha), indeed,
is just the other (modified one) ; for, indeed, the
A^vamedha is the same as the moon.
performance is only the preliminary to the next performance ; but
that the Sacrificer never actually completes the sacrifice. SSya»a,
on the other hand, takes ' agunin ' to mean ' one who has formed
a resolution vagurta, agurawam = sa?«kalpa);' and native dictionaries,
indeed, give ' agur ' as a synonym of ' pratigwa ' (promise, agree-
ment ; Zuruf, Zusage). But, even if this were the right meaning
of the word, the general drift of the passage would remain the
same, viz. that such a sacrificer would ultimately die as one who had
merely promised or intended to offer sacrifice, without his having
actually performed it, or brought it to a proper conclusion, and
thus without reaping the ultimate benefit from it, viz. citizenship in
the heavenly abodes.
1 Viz. in performing the Full and New-moon sacrifice, for which
all the benefits accruing from the Ajvamedha are here claimed.
[44] D
34 SATAPATHA-BRAHMAJVA.
2. As to this, they say, ' For each foot of the
sacrificial horse they offer an oblation ; ' — when he
performs the Agnihotra in the evening and morn-
ing, he offers two oblations in the evening, and two
in the morning- — that makes four oblations : thus —
the horse being- four-footed — an oblation is offered
for each of its feet.
3. As to this, they say, ' On the starting off of
the horse he performs an offering l ; for the moon,
doubtless, is the same as King Soma, the food of
the gods : when, during that night (of new moon),
he does not appear either in the east or in the west,
then he comes to this world, and starts for this
world 2.
4. Now, when he performs the New-moon sacri-
fice, he thereby performs the (same) offering (as) on
the starting of that (horse), and when he per-
forms the Full-moon sacrifice he slaughters the
sacrificial horse itself, and, having slaughtered it,
he presents it to the gods. The other (real) horse-
sacrifice they indeed perform (only) a year after
(the starting offering), but this month (of the Full
and New-moon sacrifice), revolving, makes up a
year:;: thus the sacrificial horse comes to be
slaughtered for him year after year.
1 According to Asv. X, 6, 2 seqq., having chosen the horse to be
sacrificed, he performs two ish/is, to Agni Murdhanvat and Pushan ;
whereupon he sets free the horse, and for a year performs three
ish/is daily at the three pressings, viz. to Savitrt Satyaprasava,
Prasavitr/, and Asavilr/.
2 Or, he disappears in this world ; the same verb (vi-vr/t) being
used for the disappearance as for the starting off of the horse when
set free.
3 The syntactic construction of the last two sentences is that
frequently alluded to before, viz. that of parenthetic causal clauses.
XI KANDA, 2 ADIIVAVA, 6 BRAHMAJVA, 3.
5. Verily, then, for him who, knowing this, otters
both the Agnihotra and the Full and New-moon
sacrifices, they slaughter the sacrificial horse month
by month ; and month by month the A^vamedha is
ottered for him, and his Agnihotra and Full and
New-moon sacrifices come to pass into the A^va-
medha.
Sixth Braiimaata.
1. The Pra«ita water, doubtless, is the head of
the sacrifice 1 ; and when he leads forward the
Prawita water, it is the head of the sacrifice he
thereby forms, and he should know that it is that
head of his own that is then beino- formed.
2. The fuel, indeed, is its breath (of the mouth),
for it is by the breath that everything here is
kindled (animated) that has breath and moves
twinkling with its eyelids : let him know that it
is he himself that is that fuel.
3. The kindling-verses, indeed, are its spine : let
him therefore say (to the Hot//) regarding them,
' Recite for me, making them, as it were, con-
tinuous 2 ; ' for continuous, as it were, is this spinal
column. And the two libations of cjhee are its
mind and speech, Sarasvat and Sarasvati 3 : let
1 Yzgfiz, the sacrifice, is here, as so often, to be understood as
the abstract representation of the victim (here the horse), as well
as of the Purusha, — i. e. Pra^apati, and the Sacrificer.
2 The kindling-verses, being in the Gayatri metre, consist of
three octosyllabic padas each. Whilst after each verse a kindling-
stick (samidh) is thrown into the fire by the Adhvaryu, the Hotrz'
does not make any pause in his recitation at this point, but he does
so after the second pada of each verse, thus connecting the last
pada with the first two padas of the next verse.
3 See XI, 2, 5, 9.
D 2
36 SATAPATIIA-BRAHMA.VA.
him know that the two libations of ghee are his
mind and speech, Sarasvat and Sarasvati.
4. The five fore-offerings are these its five (out-
lets of the) vital airs in the head ; — the first fore-
offering is its mouth, the second the right nostril,
the third the left nostril, the fourth the right ear,
and the fifth the left ear. And inasmuch as at the
fourth fore-offering he pours together (the ghee *),
therefore this ear is, on the imier side, connected
by a channel (with the other). The two butter-
portions are the eyes : let him know that these
are his own eyes.
5. And that cake which is offered to Agni is its
right flank ; and the low-voiced offering is its heart;
and inasmuch as they perform this in a low voice,
this heart is, as it were, in secret.
6. And that cake which is offered to Agni and
Soma (at full moon), or Indra's Sannayya (at new
moon), is its left flank ; the Svish/ak/Vt is that part
between its shoulders; and the (Brahman's) fore-
portion2 is the poison :).
7. And when he cuts off the fore-portion, — even
as there they cut out what was injured4 in Pra^apati,
so do they now thereby cut out what in this (body)
is clogged and hardened, and affected by Varu«a :
1 See I, 5, 3, 16. 2 See I, 7, 4, 10 seqq.
In-tead of 'visham,5 the MS. of Saya^a's commentary reads
'dvishan' (hater, enemy), which is explained as meaning ' jatru-
buddhi '; the ' cutting out ' of the fore-portion being compared with
die annihilation of enemies (vutrunirasanartham), — all this is, how-
ever, manifestly fanciful. What is intended would seem to be the
poison (real or figurative) caused by the enemies' (or Rudra's, or
Varuwa's) shafts, in accordance with the myth regarding Pra^apati
and his daughter, I, 7, 4, 1 seqq.
* Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9.
XI KAXDA, 2 ADHYAyA, 6 BRAIIMAA7A, 12. 37
let him know that, as there they cut out what Was
injured in Pra^apati, so they now cut out what in him
is clogged and hardened and affected by Varu#a.
8. The L/a, indeed, is the belly: even as there,
at (the invocation of) the Ida.1 they cut off portions
(and put them) together, so now food of all kinds
is put together in the belly.
9. The three after-offerings are these its three
downward breathings ; and the Suktavaka and 6am-
yorvaka its arms (or fore-feet); the four Patnisaw-
ya;ras the four supports — the two thighs and the two
knee-bones ; and the Samish/aya^us is the two
(hind) feet.
10. These are twenty-one offerings; — two libations
of ghee, five fore-offerings, two butter-portions, and
Agni's cake : this makes ten ; Agni and Soma's low-
voiced offering, Agni and Soma's cake, the Agni
Svish/akm, the L/a, three after-offerings, the Sukta-
vaka, the .Samyorvaka, further his seizing (the two
spoons) at the same time there at the Patni-
sawya^as2, and (last) the Samish/ayajnis.
11. These are twenty-one offerings, — there are
twelve months and five seasons in a year ; and three
worlds — that makes twenty ; and yonder burning
(sun) is the twenty-first — that is the goal 3, that the
resting-place : he thus reaches that goal, that resting-
place.
12. Now, as to this Aru;/i said, 'Every half-
month, indeed, I become a sharer of the same world
with yonder sun : that is the perfection of the Full
and New-moon sacrifices which I know.'
1 See I, 8, i, 12 seqq. 2 See I, 9, 2, 19.
8 Saisha suryarupaiva gati/5 gantavyabhfimi// ; eshaiva pratishMa
kr/tsnaphalasyajraya^, Say.
SATAPATIIA-BRAIIMAA'A.
1 3. As to this they ask, 'Who is the better one, the
self-offerer, or the god-offerer ?' Let him say, ' The
self-offerer ; ' for a self-offerer, doubtless, is he who
knows, ' This my (new) bod)- is formed by that (body
of Yagna., the sacrifice), this my (new) body is
procured1 thereby.' And even as a snake frees
itself from its skin, so does he free himself from his
mortal bod)-, from sin ; and made up of the Riky the
Ya^us, the Saman, and of offerings, does he pass on
to the heavenly world.
14. And a god-offerer, doubtless, is he who knows,
1 I am now offering sacrifice to the ^ods, I am
serving the gods,' — such a one is like an inferior who
brings tribute to his superior, or like a man of the
people who brings tribute to the king : verily, he
does not win such a place (in heaven) as the other.
Seventh BrAhmajva.
1. The Sacrifice is the Year ; and, verily, sacrifice
is offered at the end of the year of him whoso knows
that the sacrifice is the year ; and all that is done in
the year comes to be gained, secured, and won
for him.
2. The officiating priests are the seasons ; and,
verily, sacrifice is offered at the end of the seasons
of him whoso knows that the officiating priests are
the seasons ; and all that is done in the seasons
comes to be gained, secured, and won for him.
3. The oblations are the months ; and, verily,
sacrifice is offered at the end of the months of him
whoso knows that the oblations are the months ;
1 Upadhiyate upasthapyatc, Say.
XI K.\XD.\, 2 ADUYAYA, 7 CRAIIMAAW, 8. 59
and all that is done in the months comes to be
gained, secured, and won for him.
4. The oblation-vessels are the half-months ; and,
verily, sacrifice is offered at the end of the half-
months of him whoso knows that the oblation-vessels
are the half-months; and all that is done in the
half-months comes to be gained, secured, and won
for him.
5. The two attendants1 are the day and night;
and, verily, sacrifice is offered at the end of the day
and nigfht of him whoso knows that the two atten-
dants are the day and night ; and all that is done in
the day and night comes to be gained, secured, and
won for him.
6. The first kindling-verse is this (earth), the
second the fire, the third the wind, the fourth
the air, the fifth the sky, the sixth the sun, the
seventh the moon, the eighth the mind, the ninth
speech, the tenth fervid devotion, and the eleventh
the Brahman ; for it is these that kindle all this
(universe), and by them all this (universe) is kindled,
whence they are called kindling-verses.
7. Thrice he recites the first (kindling-verse) : by
reciting it the first time he gains the eastern region,
by the second time he gains the southern region,
and by the third time he gains the upper region.
8. And thrice he recites the last(verse): by reciting
it the first time he gains the western region, by the
second time he gains the northern region, by the third
time he gains this same (earth as a) resting-place ;
1 Saya«a seems to take the two attendants (parivesh/ri, preparers
or servers-up of food) to mean the pair of fire-tongs (dhr/sh/i) : —
ye pariveshawa-sadhane dh/v'sh/i tayor ahoratrabuddhiw vidhatte.
40 SATAPATHA-BRAHMAtfA.
and by those (kindling-verses) he thus gains these
worlds, and these regions.
9. The first libation of ghee is the sacred law, and
the second the truth ; and, verily, he secures for
himself law and truth, and whatsoever is to be gained
by law and truth all that he now gains.
10. The first fore-offering is brilliance, the second
honour, the third fame, the fourth holy lustre, the
fifth food (prosperity).
11. After the first fore-offering let him utter (the
anumantra//a ] ), 'May I become brilliant;' after
the second, ' May I become honoured ; ' after the
third, 'May I become glorious;' after the fourth,
' May I become endowed with holy lustre ;' after the
fifth, 'May I become prosperous;' — and, verily,
whosoever knows this becomes brilliant, and ho-
noured, and glorious, and endowed with holy lustre,
and prosperous.
12. Now, vSvetaketu Aru^eya2, who knew this,
said once, ' To him who will thus know that glory of
the fore-offerings, people will in days to come be
flocking- from all sides as if wishing to see some
great serpent.'
13. The first butter-portion, doubtless, is the past,
and the second the future : verily, he secures for
himself both the past and the future ; and whatever
is to be gained by the past and the future, all that
he now gains.
1 Each of the offering-formulas of the Pray^as has after it the
anumantra;/a ' might is speech, might is energy, in me the in-
breathing and off-breathing ; ' which, according to our paragraph
(and Katy. Ill, 3, 5), is to be supplemented by these special
prayers.
2 See X, 3, 4, 1, with note.
XI KAAT'A, 2 AI'HYAYA, 7 BRAHMAAA, l8. 4 1
14. The cake offered to Agni is the Brahman
(priesthood) ; and, verily, whosoever knows Agni's
cake to be the priesthood secures for himself the
priesthood ; and whatever is to be gained by the
priesthood all that he now gains.
15. The low-voiced offering is the Kshatra (no-
bility) ; and, verily, whosoever knows the low-voiced
offering to be the nobility secures for himself the
nobility ; and whatever is to be gained by the nobility
all that he now gains. And inasmuch as some per-
form the low-voiced offering, and others do not,
therefore people speak (give information) to the
noble both in a loud voice and in a low voice.
16. The second cake is the Vis (people); and,
verily, whosoever knows the second cake to be the
people secures for himself the people ; and what-
ever is to be gained by the people all that he gains.
And inasmuch as Agni's cake and the low-voiced
offering come first therefore the priesthood and
nobility are established upon the people.
17. The Sannayya1 is royal dignity; and, verily,
whosoever knows the Sannayya to be royal dignity
secures for himself royal dignity ; and whatever is to
be gained by royal dignity all that he gains. And
inasmuch as some pour (sweet and sour milk) to-
gether2, and others do not, therefore the royal dignity
both (combines) together and (keeps) asunder3.
18. The Svish/akr/t is fervid devotion ; and, verily,
whosoever knows the Svish/ak;?'t to be fervid devo-
1 For this sacrificial dish of the New-moon sacrifice, prepared
from fresh milk and sour curds, see part i. p. 178, note 4.
2 That is, they prepare the Sannayya.
3 That is to say, different kings either combine or keep separate
from each other.
4- 5ATAIWTHA-r.RAHMA.VA.
tion secures for himself fervid devotion ; and what-
ever is to be gained by fervid devotion all that he
now gains.
19. The fore-portion is the place (in heaven); and,
verily, whosoever knows the fore-portion to be the
place (in heaven) secures for himself the place (in
heaven); and whatever is to be gained by the place
(in heaven) all that he now gains ; and, indeed, he
does not by ever so little fall from his place, for it is
by ever so little that in yonder world men fall from
their place ; and whosoever knows this does not fall
from his place however much evil he may have
done.
20. The Irt'a is faith ; and, verily, whosoever knows
the Ida to be faith secures for himself faith, and
whatever is to be gained by faith all that he now
gains.
21. The first after-offering is the thunderbolt, the
second the hail-stone, the third the (heavenly) fire-
brand (meteor).
22. After the first after-offering let him utter
(the anumantra«a), ' O thunderbolt, smite N. X. ! '
(naming) him whom he hates ; after the second,
' O hail-stone, smite N. N. ! ' after the third, ' O fire-
brand, smite X. X. !'
23. And if such a one dies suddenly, then, indeed,
it is that after-offering, the thunderbolt, that smites
him ; and if he is, as it were, covered with out-
flowing (blood), then it is that after-offering, the
hail-stone, that smites him ; and if he is, as it were,
covered with scorching, then it is that after-offering,
the (heavenly) firebrand, that smites him.
24. Such is the bolt of the sacrifice : it was by
that bolt, indeed, that the gods overcame the Asuras;
XI KANDA, 2 ADHYAYA, 7 BRA! I MA.VA, 2J. 43
and in like manner does the Sacritlcer who knows
this overcome his wicked, spiteful enemy.
25. And if the sacrifice were to end with after-
offerings, then it would end with the thunderbolt,
the hail-stone, and the (heavenly) firebrand : there-
fore the sacrifice of the gods ends either with the
L/a or with the 6amyos.
26. By the fore-offerings, indeed, the gods reached
the world of heaven. The Asuras tried to get thither
after them; and by the after-offerings they (the gods)
drove them back : thus, when the after-offerings are
performed, the Sacrificer drives back his wicked,
spiteful enemy.
27. The fore-offerings, indeed, are the out-breath-
ings1, and the after-offerings the off-breathings:
wherefore the fore-offerings arepoured out ina forward
direction2, for that is the form of the out-breathing;
and the after-offerings (are poured out) in a backward
direction3, for that is the form of the off-breathine.
The after-offerings, indeed, are the Upasads4 of the
1 That is, the breath (out and in-breathing) of the mouth (prawa),
in comparing which with the fore-offerings (prayag-a) the stress is
laid on the preposition ' pra.'
■ According to Katy. Ill, 2, 18 seqq., the five praya^a libations
are to be made either on the part of the fire burning the brightest,
or so that each subsequent libation is poured further east of the
preceding one.
3 According to Katy. Ill, 5, 10, the three anuya^a libations are
to be made on the forepart, the middle, and the back (western)
part of a burning log respectively.
4 For the three days' libations, called Upasada^ (homages or
sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not
quite understand the reference to the ' backward direction ' (pratyai:-
apavargatvawz vopasad-dharma^, Say.) of the Upasads, unless it
be that the libations are offered to Agni, Soma and Vishwu, who
are compared with the point, barb and socket (?) of an arrow
44 SATAPATHA-BRAHMAJVA.
Full and New-moon sacrifices, whence they are
performed in a backward direction after the manner
of the Upasads.
28. The Suktavaka is the completion ; and, verily,
whosoever knows the Suktavaka to be the completion
secures for himself the completion ; and whatever is
to be gained by the completion all that he now gains :
he obtains the completion of his (full) lifetime.
29. The ..Samyorvaka is the resting-place ; and,
verily, whosoever knows the ^Samyuvaka to be the
resting-place secures for himself a resting-place ;
and whatever is to be gained by a resting-place all
that he now gains : he reaches a resting-place.
30. The gods fortified the Patnisa^ya^as by a
mound from behind1, and placed a couple thereon
for the sake of procreation : thus when the Patni-
samyagas are performed, he places a couple thereon
for the sake of procreation ; for, indeed, after the
procreation of the gods offspring is produced, and
offspring is produced by pair after pair (of men
and beasts) for him who knows this.
31. The Samish/ayat£*us is food ; and, verily, who-
soever knows the Samish/aya^'us to be food secures
for himself food ; and whatever is to be gained by
food all that he now gains.
32. The Sacriflcer is the Year; and the Seasons
officiate for him. The Agnldhra is the Spring,
respectively (III, 4, 4, 14), or that in filling the spoons with ghee, the
procedure is the reverse of that usually followed (III, 4, 4, 7. 8).
1 The Patnisa/wyajr'as (by which offering is made to Soma,
Tvash//'/, and Agni, along with the wives of the gods) are performed
on the Garhapatya fire, and hence at the back (western) part of the
sacrificial ground where the Sacrificer's wife is seated. For the
symbolical import of the rite see I, 9, 2, 5.
XI KANDA, 2 ADHYAYA, ~ BRAHMAiVA, 33. 45
whence forest-fires take place in spring, for that
is a form of Agni. The Adhvaryu is the Summer,
for summer is, as it were, scorched ; and the Adh-
varyu comes forth (from the sacrificial ground) like
something scorched '. The Udgatr/ is the Rainy
season ; whence, when it rains hard, a sound as
that of a chant is produced. The Brahman is the
Autumn ; whence, when the corn ripens, they say,
1 The creatures are rich in growth (brahmawvat).'
The Hot;/ is the Winter, whence in winter cattle
waste away, having the Vasha/ uttered over them.
These, then, are the divinities that officiate for him ;
and even if Aishavira^ 2 were to officiate for him,
let him think in his mind of those divinities, and
those deities, indeed, officiate for him.
53. Now, as to that balance, the right (south)
edge of the Vedi 3. Whatever good deed man
does that is inside the Vedi ; and whatever evil
deed he does that is outside the Vedi. Let him
therefore sit down, touching the right edge of the
Vedi ; for, indeed, they place him on the balance
in yonder world ; and whichever of the two will
rise4 that he will follow, whether it be the good
or the evil. And, verily, whosoever knows this,
mounts the balance even in this world, and escapes
being placed on the balance in yonder world ; for
his good deed rises, and not his evil deed.
1 Viz. from his constant attendance on the sacrificial fires.
* According to Sdyawa, Eshavira is the name of a Brahmawical
family held in general contempt. See Weber, Ind. Stud. I, p. 228.
3 That is, the altar-ground covered with sacrificial grass, serving
as a seat for the gods.
* Literally, will force down (the other). On this ordeal see
E. Schlagintweit, Die Gottesurtheile der Indier, Nachirage ;
A. Weber, Ind. Streifen I. p. 21 ; II, p. 363.
46 satapatiia-braiima.va.
Third Adiiyaya. First BrAhma2va.
The Agnihotra.
i. Verily, the Agnihotri cow is the speech of the
Agnihotra, and her calf is its mind. Now these
two, mind and speech, whilst being one and the
same, are, as it were, distinct from each other :
therefore they tie up the calf and its mother with
one and the same rope ; and the fire 1, indeed, is
faith, and the ghee truth.
2. Now, as to this (kanaka of Videha once
asked Ya^avalkya, ' Knowest thou the Agni-
hotra, Ya£"»avalkya ? ' — ' I know it, O king,' he said.
— ' What' is it ? '— ' Milk, indeed.'
3. ' If there were no milk, wherewith wouldst
thou sacrifice ? ' — ' With rice and barley.' — ' If there
were no rice and barley, wherewith wouldst thou
sacrifice?' — 'With what other herbs there are.' —
' If there were no other herbs, wherewith wouldst
thou sacrifice?' — 'With what forest herbs there are.'
— ' If there were no forest herbs, wherewith wouldst
thou sacrifice?' — 'With fruit of trees.' — 'If there
were no fruit of trees, wherewith wouldst thou
sacrifice ?' — ' With water.' — 'If there were no water,
wherewith wouldst thou sacrifice ? '
4. He spake, ' Then, indeed, there would be
nothing whatsoever here, and yet there would be
offered — the truth in faith.' — ' Thou knowest the
Agnihotra, Ya£";7avalkya : I give thee a hundred
cows,' said 6anaka.
5. Concerning this point there are also these
1 That is, according to Sayawa, the fire, or heat, produced by the
rope. Instead of ' te^a eva jraddha,' one would rather expect
'jraddhaiva te^aA'
\i ka.nt'A, 3 adhyAya, i r.KAiiMA.vA. 8. 47
verses: — 'Knowing what1, docs the offerer of the
Aenihotra stay away from his house ? how is his
wisdom (manifested)2? how is he kept up by his
fires3?' — whereby he means to say, ' How, then, is
there no staying away from home on his part4 ?'
6. ' He who is the swiftest in the worlds'', that
wise one is found staying- abroad : thus (is mani-
fested) his wisdom, thus he is kept up by his fires ; '
— he thereby means the mind : it is owing to his
mind that there is no staying away from home on
his part.
7. ' When, having gone far away, he heedeth not
there his duty, wherein is that offering of his offered;
(and wherein) do they, at his house, perform the
offering of the progress?' — that is to say, — 'When,
having gone far away, he there heeds not his
duty, wherein does that offering of his come to
be offered ? '
8. 'He who waketh in the worlds and sustaineth
all beings, in him that offering of his is offered, (and
in him) do they, at his house, perform the offering
1 That is, according to Sayana. — What form of Agnihotra does
he recognise, when he goes to stay abroad ?
2 That is, — How does he show his knowledge of the sacred
obligation that one ought to perform the Agnihotra regularly twice
a day for life ?
3 That is to say, How is the continuity in the constant attendant e
to his sacred fires kept up by him ?
4 Literally, ' How is non-staying abroad (brought about) ? ' that
is to say, — How, though having to stay abroad, does he ensure the
spiritual benefits of remaining at home? or, as Sayana puts it, How
is the fault of staying abroad, avoided? — asya pravasato ya^ama-
nasya anapaproshitam pravasadoshabhavaA.
6 Or, among (or in) beings. Saya«a supplies ' ya^amana^ ' to
' yo ^avish/^a^.'
48 SA TAPATHA-BKAIIMAA'A.
of the progress ; ' — he thereby means the breath ;
whence they say, ' The Agnihotra is breath.'
Second Bra i i majva.
i. Verily, whosoever knows the six pairs in the
Agnihotra, lias offspring born to him by pair after
pair, by all generations. The Sacrificer and his
wife — this is one pair : through it his Agnihotra
would be possessed of a wife, — '"May I obtain this
pair!' he thinks '. The calf and the Agnihotra-cow
— this is another pair : through it his Agnihotra-
cow would become possessed of a male calf, — ' May
I obtain this pair!' he thinks. The pot and the
coals — this is another pair ; the offering-spoon and
the dipping-spoon — this is another pair ; the Ahava-
niya fire and the log — this is another pair; the
libation and the Svaha-call — this is another pair:
these, doubtless, are the six pairs in the Agnihotra ;
and he who thus knows them, has offspring born to
him by pair after pair, by all generations.
Third Braiimaaw.
i. The Brahman delivered the creatures over to
Death, the Brahmaiarin (religious student) alone
it did not deliver over to him. He (Death) said,
' Let me have a share in this one also.' — ' Only the
night on which he shall not bring his2 fire-wood/
said (the Brahman). On whatever night, therefore,
the Brahma/arin does not bring fire-wood, that
1 Or, perhaps, it (the Agnihotra) thinks.
2 Prof. Delbrilck, Altind. Syntax, p. 260, doubtless rightly takes
the middle form (aharatai) here to imply ' for his own self,' i. e.
for his own protection from death.
XI KA.VDA, 3 ADHVAVA, 3 BRAHMA.VA, 5. 49
(night) he passes1 cutting it oft" from his own life:
therefore the Brahmaiarin should bring fire-wood,
lest he should pass (his nights) cutting off (as much)
from his life.
2. He who enters on a Brahma/arin's life, indeed,
enters on a long sacrificial session : the log he puts
on the fire in entering thereon is the opening (offer-
ing), and that which (he puts on the fire) when he
is about to bathe - is the concluding (offering) ; and
what (logs) there are between these, are just his
(logs) of the sacrificial session. When a Brahma/^a
enters on a Brahma/'arin's life —
3. He enters beings in four parts : with one
fourth part (he enters) the fire, with another part
death, with another part his religious teacher ; and
his fourth part remains in his own self.
4. Now, when he brings a log for the fire, he
redeems that fourth part of his which is in the fire ;
and having cleansed 3 it, he takes it to his own self,
and it enters him.
5. And when, having made himself poor, as it
were, and become devoid of shame, he begs alms,
then he redeems that part of his which is in death ;
1 Or, perhaps better, — that (night) he keeps cutting off from his
life. — in which case the verb 'vas' would be construed with the
gerund in much the same way as 'stha' commonly is. This
construction would suit even better the second passage (without
the object ' tarn ') at the end of the paragraph. In any case we
have to understand that, during every night passed with his teacher
without his having brought fire-wood, he cuts off a night, or day,
from (the latter end of) his life. Cf. Delbruck, Altind. Syntax,
pp. 260, 334, 405.
2 That is, prior to his leaving the house of his teacher and
returning to his own family.
s Sawsk/'/tva = utk/7sh/aw k/'/tva, Saya«a.
[44] E
50 SATAPATHA-BRAHMAiVA.
and, having cleansed it, he takes it to himself, and
it enters him.
6. And when he does the teacher's bidding, and
when he does any work for the teacher, he redeems
that part of his which is in the teacher ; and, having
cleansed it, he takes it to himself, and it enters him.
7, Let him not beg alms after he has bathed (at
the end of his studentship), for by bathing he drives
off beggary, and drives off hunger- from his kinsmen
and his deceased ancestors, ' Let him who knows
this beg alms only from her in whom he has the
greatest confidence Y they say, ' for that makes for
heaven.' And should he find no other woman from
whom alms could be begged, he may even beg from
his own teacher's wife, and thereafter from his own
mother 2. The seventh (night) should not pass by
for him without begferinof : him who knows this and
practises this all the Vedas enter ; for, verily, even
as the fire shines when kindled, so does he, after
bathing, shine, who, knowing this, lives a Brahma-
/■arin's life.
Fourth AdhyAya. First Braiimajva.
A
I. Now Uddalaka Aru;/i:! was driving about4,
as a chosen (offering-priest), amongst the people of
1 That is, from whom he is perfectly sure of getting something.
i#a, however, takes it in the sense of ' from whom he feels sure
he will get most,' — Sa brahmaHri yasyd eva bhikshitiya^ striya^
sakarad bhtiyishMam bahutaram annam labhyata iti .rlagheta tarn
bhikshetety ;ihu//, Say.
That is, after leaving his teacher's house and returning home.
1 For another version of this legend see Gopatha-Brahmawa I,
3, 6. See also Prof. Geldner's translation in Pischel and G.'s
Vedische Studien II, p. 185.
4 Prof. Geldner takes ' dhavayaw /akara ' in a causal sense
XI KANDA, 4 ADI1VAVA, I HRAIIMAA'A, 3. 5 I
the northern country. By him a srold coin was
offered ; for in the time of our forefathers a prize
used to be offered by chosen (priests) when driving
about, for the sake of calling out the timid l to
a disputation. Fear then seized the Brahmaz/as of
the northern people : —
2. 'This fellow is a Kurupa#>fc&la Brahman,
and son of a Brahman — let us take care lest he
should deprive us of our domain : come, let us
challenge him to a disputation on spiritual matters.'
— 'With whom for our champion?' — 'With Svai-
dayana.' Svaidayana, to wit, was -Saunaka.
3. They said. ' Svaidayana, with thee as our
champion we will fight this fellow.' He said,
' Well, then, stay ye here quietly : I will just make
his acquaintance2.' He went up to him, and when
he had come up, he (Uddalaka) greeted him saying,
' er verursachte eincn Anflauf (he caused people to crowd together,
or to come to him in crowds). Saya«a, however, takes it in the
same sense as we have done, — artvh/yaya vriia/i sann udagdcsun
^agama. The Gopatha-Br., further on, has the remark ' sa vai
gotamasya putra urdhvaw vrz'to*dhavit' (!).
1 It is by no means certain whether the interpretation of the
paragraph as here adapted is the right one. Prof. Geldner takes it
thus, — ' He (Udd.) had taken a gold piece with him ; for in times
of old the chosen (priests) who caused a crowd to gather round
them, used to take a single gold piece with them with a view to
their proposing a riddle (or problem) whenever they were afraid.'
The Gopatha-Br. has a different reading, which is likewise far
from clear : — tasya ha nishka upahito babhuva, upavadad bibhyato
yo ma brahmawo * nu/'ana upavadishyati tasma etam pradasyam-
iti ; — by him a gold coin was offered (? by him a gold plate had
been put on, i. e. was worn round the neck) being afraid of
obloquy (?) : 'I shall give this to any learned Brahman who will
speak up against me,' thus (he thought).
2 Or, 1*11 just find out what kind of man he is.
E 2
52 5ATAPATIIA-BRAHMA.VA.
' Svaidayana!' — 'Halloo, son of Gautama!' replied
the other, and straightway began to question him.
4. 'He alone, O son of Gautama, may drive
about amongst people as chosen (offering-priest),
who knows in the Full and New-moon sacrifices
eight butter-portions (offered) previously, five por-
tions of sacrificial food in the middle, six (portions)
of Pra^apati, and eight butter-portions (offered)
subsequently.
5. 'He alone, O son of Gautama, may drive
about amongst people as chosen (priest), who knows
from the Full and New-moon sacrifices * whereby
it is that creatures here are born toothless, whereby
they (the teeth) grow with them, whereby they
decay with them, whereby they come to remain
permanently with them ; whereby, in the last stage
of life, they all decay again with them ; whereby
the lower ones grow first, then the upper ones ;
whereby the lower ones are smaller, and the upper
ones broader ; whereby the incisors are larger, and
whereby the molars are of equal size.
6. 'He alone, O son of Gautama, may drive
about amongst people as chosen (priest), who knows
from the Full and New-moon sacrifices, whereby
creatures here are born with hair ; whereby, for
the second time, as it were, the hair of the beard
and the arm-pits and other parts of the body-' grow
on them ; whereby it is on the head that one first
1 Literally, who knows that (element) in the Full and New-moon
sacrifices whereby . . .
The word ' durbirm&ni ' is of doubtful meaning, the etymology
proposed by Saya/za having little claim to being seriously considered.
In the St. Petersb. Diet, the meaning ' bristly ' is assigned to it, as
applied to the hair of the beard.
XI KANDA, 4 ADHYAYA, I BRAHMAJVA, 9. 53
becomes grey, and then, again, in the last stage of
life, one becomes grey all over.
7. ' He alone, O son of Gautama, may drive
about amongst people as chosen (priest), who knows
from the Full and New-moon sacrifices whereby
the seed of the boy is not productive, whereby in
his middle age it is productive, and whereby again
in his last stage of life it is not productive ; —
8. ' And he who knows the golden, brilliant-
winged Gayatri who bears the Sacrificer to the
heavenly world.' Then he (Uddalaka) gave up
to him the gold coin, saying, ' Thou art learned,
Svaidayana ; and, verily, gold is given unto him
who knows gold ; ' and he (Svaidayana), having
concealed it \ went away. They asked him, ' How
did that son of Gautama behave ? '
9. He said, ' Even as a Brahman, and the son of
a Brahman : the head would fly off of whosoever
should (dare to) challenge him to a disputation -.'
They then went away in all directions. He
(t'ddalaka) then came back to him, with fire-wood
1 Saya//a takes ' upaguhya ' in the sense of ' having embraced
(him),' that being the meaning the verb has in classical Sanskrit ;
— ta;« Svaidayanam upaguhya alihgya Uddalakas tasmat sthanan
nufokrama nishkrantavan. The Gopatha-Br. has ' tad upayamya '
(having taken it) instead. Svaidayana evidently did not wish the
other Brahmans to know that he had had the better of the
Kurnpa;7/ala.
2 ? Or, to catechize him ; Brahma svayaw vedadya// brahmaputro
brahmish/zfosya Gotamasya putra ity etad yathav/v'ttam eva, api tu
ya^ purusha enara Uddalakam upavalheta pradlmnaw sreshfftyam
(? sveshf/ia.///) kuryat — varha valha pradhanya iti dhatu// — asya
purushasya murdha vipatet, alpa^v/anasya adhikyena viparyayagra-
hawat tannimitta-^ira/zpatanam bhavatity artha/*, Say.-- Prof. Geld-
ner translates, — ' He must rack his brains (muss sich den Kopf
zerbrechen) who wants to outdo him in questions (iiberfragen).'
54 SATAPATIIA-BRAIIMAiVA.
in his hand1, and said, 'I want to become thy
pupil.'- -' What wouldst thou study?' — 'Even those
questions which thou didst ask me — explain them
to me!' He said, 'I will tell them to thee even
without thy becoming my pupil.'
10. And he then spoke thus to him : — The two
libations of ghee, the five fore-offerings, and, eighth,
Agni's butter-portion — these are the eight butter-
portions (offered) previously. Soma's butter-portion,
being the first of the portions of sacrificial food —
for Soma is sacrificial food, — Agni's cake, Agni-
Soma's low-voiced offering, Agni-Soma's cake,
and (the offering to) Agni Svish/akrzt — these are
the five portions of sacrificial food in the middle.
11. The fore-portion, the Ida., what he hands to
the Agnidh 2, the Brahman's portion, the Sacrificer's
portion, and the Anvaharya (mess of rice) — these
are the six (portions) of Pra^apati. The three
after-offerings, the four Patnisa^ya^as, and, eighth,
the Samish/aya^us — these are the eight butter-
portions (offered) subsequently.
12. And inasmuch as the fore-offerino-s are with-
O
out invitatory formulas11, therefore creatures are
born here without teeth ; and inasmuch as the chief
oblations have invitatory formulas, therefore they
(the teeth) grow in them ; and inasmuch as the
after-offerings are without invitatory formulas, there-
fore they (the teeth) decay in them; and inasmuch
as the Patnisawya^as have invitatory formulas,
1 That is, as a pupil (brahmaHrin) would to his teacher.
2 Viz. the ' shaafovatta,' or share consisting of six 'cuttings,' for
which see I, 8, 1,41 with note.
8 With these oblations there is no puro*nuvakya, but only
1 y"i;r)a. or offering-formula.
XI KAXDA, 4 ADHYAYA, I BRAHMAiVA, 1 4. 55
therefore they (the teeth) come to remain perma-
nently with them ; and inasmuch as the Samish/a-
ya;7"us is without invitatory formula, therefore they
all decay again in the last stage of life.
13. And inasmuch as, after uttering the invitatory
formula, he offers with the offering-formula, there-
fore the lower (teeth) grow first, then the upper ones ;
and inasmuch as, after uttering a gayatri verse as
invitatory formula, he offers with a trish/ubh verse \
therefore the lower (teeth) are smaller, and the
upper ones broader ; and inasmuch as he pours out
the two libations of ghee in a forward direction -,
therefore the incisors are larger ; and inasmuch as
the two sawya^yas3 are in the same metre, therefore
the molars are of equal size.
14. And inasmuch as he spreads a cover of sacri-
ficial grass (on the Vcdi), therefore creatures here
are born with hair ; and inasmuch as he for the
second time, as it were, spreads the Prastara-bunch *,
therefore, for the second time, as it were, the hair
of the beard and the arm-pits, and other parts of the
bod)' grow ; and inasmuch as at first he only throws
the Prastara-bunch after (the oblations into the fire),
therefore it is on the head that one first becomes
grey ; and inasmuch as he then throws after it all
the sacrificial grass of the altar-ground, therefore,
1 Whilst the gayatri verse consists of 3 x 8 syllables, the trish/ubh
has 4x11 syllables.
2 That is, pouring the second into the fire at a place immediately
to the front, or eastward, of the first.
3 That is, the invitatory and offering-formulas used for the
oblation to Agni Svish/akm ; see part i, p. 307, note 1.
4 For this bunch taken from the sacrificial grass before it is
spread on the altar-ground, and symbolically representing the Sacri-
ficer, see I, 3, 3, 4 seqq. ; and part i, p. 84, note 2.
56 DATAPATH A-BRAHMAiVA.
in the last stage of life, one again becomes grey all
over.
1 5. And inasmuch as the fore-offerings have ghee
for their offering-material, a boy's seed is not pro-
ductive, but is like water, for ghee is like water ;
and inasmuch as, in the middle of the sacrifice, they
sacrifice with sour curds * and with cake, therefore
it is productive in his middle stage of life, for
thick-flowing, as it were, is (that- havis), and thick-
flowing, as it were, is seed ; and inasmuch as the
after-offerings have ghee for their offering-material,
it again is not productive in his last stage of life, and
is like water, for ghee, indeed, is like water.
16. The Vedi (altar-ground), doubtless, is the
Gayatri : the eight butter-portions (offered) pre-
viously are her right wing, and the eight butter-
portions (offered) subsequently are her left wing :
that same golden, brilliant-winged Gayatri, indeed,
bears the Sacrificer who knows this to the heavenly
world.
Second BrAhmajva.
1. Now, then, as to the taking up of the two
offering-spoons 2. Now, in this respect, some people,
1 That is, at the New-moon sacrifice, with the Sannayya, or
mixture of sour curds with sweet boiled milk. The ' iti ' after
' puroaftjena' is taken by Saya«a in the sense of '/'a' ; and though
this cannot be accepted, it is not very easy to see what force it can
have here.
At the time when the sacrificial food (havis) is to be placed on
the Vedi, the two offering-spoons, /nihil and upabhr/'t, are filled
with ghee, and then placed, the former on the Prastara-bunch (lying
on the Vedi) with the bowl towards the east, and the latter nortli of
it on the grass-cover of the Vedi ; a third spoon, the dhruva, being
again placed north of the upabhrz't. The first libation of ghee
(aghara) is made from the dipping-spoon (sruva) ; but when about
XI KA.v/A. 4 ADHYAYA, 2 BRAHMAJVA, 3. 57
thinking themselves clever, take up the (^uhii) with
the right, and the upabh/v't with the left (hand) ;
but let him not do so; for if, in that case, an)- one
were to say of him, ' Surely, this Adhvaryu has
made the Sacrificer's spiteful enemy equal to him,
and able to cope with him,' then that would indeed
be likely to come to pass.
2. Let him rather do it in this way ; — having
taken the^uhu with both hands, let him lay it down
on the upabhr/t ; there is no question about this : it
is good for (securing) cattle and life. Let him take
them up without clinking them together, — were he
to let them clink together, insecurity of property
would befall the Sacrificer : let him, therefore, take
them up without clinking them together.
3. Now as to the stepping past (the Vedi). By
a thunderbolt, indeed, one Adhvaryu scatters the
Sacrificer's cattle, and by a thunderbolt another
drives them together for him. Now that Adhvaryu,
doubtless, scatters the Sacrificer's cattle by a thunder-
bolt, who steps past with his right (foot) l when he is
to make the second libation, as also prior to each of the two butter-
portions, to the first of the five fore-offerings, as well as before each
of the chief offerings (when, however, portions of the respective
sacrificial dishes are added to the ghee in the £"uhfi), the Adhvaryu
takes up the two spoons in the manner mentioned, viz. holding
them together with both hands so as to be parallel to each other, the
bowl of the^nhu being just above that of the upabhr/t without touch-
ing it. While thus holding them he goes forward to the Ahavaniya.
and, after the other necessary rites, pours the oblation from the^uhii.
over the spout of the upabhr/t, into the fire. At the fourth fore-
offering the ghee contained in the upabhr/t is for the first time
made use of, half of it being poured into the ^uhu for the last two
fore-offerings, whilst the remainder is used for the after-offerings.
1 When the Adhvaryu betakes himself from his place behind the
Vedi (on which the sacrificial material is laid out) to the Ahavaniya
5$ SATArATIIA-r.RAIIMAA'A.
A
about to call (on the Agnidhra) for the -Srausha/, and
with his left (foot) when he has called for the iSrau-
sha/ ; and that (other) one drives them together for
him who steps past with his left (foot) when he is
about to call for the -SYausha/, and with his right
(foot) when he has called for the .Srausha/ ; for he
does indeed drive them together for him.
4. Now as to the holding (of the spoons). In this
respect, some people, thinking -themselves clever,
hold the two spoons whilst stretching forward both
arms ; but let him not do so, for if, in that case,
any one were to say of him, 'Surely, this Sacrificer
has made two spears of his arms : he will become
a spear-holder,' then that would indeed be likely
to come to pass. But that (navel is the channel of
the) central breathing : let him therefore hold (the
spoon) by lowering them J to that (breathing).
5. Now as to calling for the .Srausha/ 2 : there are
six (modes of) calling for the .Srausha/, — the de-
scending, the level, the ascending, the feeble, the
outward-tending", and the inward-tending.
6. Now the descending mode, indeed, it is when he
begins in a high tone and concludes in a low tone :
whoever should wish that any one 3 should be poorer,
in order to perform an offering, he is to proceed in such a way as
constantly to keep his left foot before the right one; whilst
in returning to his place he keeps the right foot before the left. Of
the two ways of procedure mentioned in the paragraph, the second
way is thus the right one.
1 Whilst the Adliv.iryu is standing by the side of the Ahavaniya,
. to make the offering, he holds the spoons to his navel till the
moment when he has to pour the oblation into the tire.
2 The Adhvaryu's call is ' om jravaya' (make him hear!) where-
upon the Agnidhra responds 'astu jrausha/' (yea, may he hear!).
8 Viz. any one for whom he (the Adhvaryu) performs a sacrifice,
XI KA.V7)A, 4 ADHYAYA, 2 BRA! IMA.YA, II. 59
let him begin for him in a high tone and conclude
in a low tone ; and he will thereby become poorer.
7. And the level one, indeed, it is when he
concludes in the same tone in which he has begun :
whoever should wish that any one should be neither
more prosperous nor poorer, let him conclude for
him in the same tone in which he has begun ; and
he will thereby become neither more prosperous
nor poorer.
8. And the ascending- one, indeed, it is when he
begins in a low tone and concludes in a high tone :
whoever should wish that any one should be more
prosperous, let him begin for him in a low tone and
conclude in a high tone ; and he will thereby become
more prosperous.
9. And the feeble one, indeed, it is when he calls
for the •Srausha/ in a thin, long-drawn, toneless way :
if. in that case, any one were to say of him, ' Surely,
this Aclhvaryu has made the Sacrificer feeble, and
submissive to his spiteful enemy,' then that would
indeed be likely to come to pass.
10. And the outward-tending (bahi/^ri) one,
indeed, it is when he opens his lips wide and utters
his call at a high, toneless pitch : tone being pros-
perity, he thereby puts prosperity (jti) outside
(bah is) himself, and becomes hungry (poor).
11. And the inward-tending (anta/Wri) one,
indeed, it is when he closes his lips, and utters
his call at a loud, toneful pitch : tone being pros-
perity, he thereby puts prosperity (sri) inside (anta//)
himself, and becomes an eater of food (rich).
in case he (the priest) thinks he has not been treated liberally
enough by his patron, or for some other reason.
60 satapatha-brahmaya.
12. Having kept back (the tone) deep in the
breast, as it were, let him (keep up the middle pitch
of) the Br/hat (saman) in both (words 'o/« sravaya'),
and finally leave off at a high pitch ; there is no ques-
tion about this : it is good for (securing) cattle and life.
13. Now as to the oblation. In this respect,
some people, thinking themselves clever, having
turned down the spoon eastwards, and poured out
the oblation, turn it round and- place it over the
upabhr/t. But let him not do this ; for if, in that
case, any one were to say of him, ' Surely, this
Adhvaryu has made the Sacrificer dependent on, and
submissive to, his spiteful enemy,' then that would
indeed be likely to come to pass.
14. And some, having turned down the spoon
sideways, and poured out the oblation, turn it round
and place it over the upabhr/t. But let him not
do so ; for if, in that case, any one were to say of
him, ' Surely, this Advaryu has stopped the obla-
tions by (following) the wrong way, he (the Sacrificer)
will either be shattered, or become worm-eaten,'
then that would indeed be likely to come to pass.
15. Let him rather do it in this way: — having
turned down the spoon eastwards, and poured out
the oblation, let him carry it up in the same way
and place it over the upabhr/t ; — there is no question
about this : it is good for (securing) cattle and life.
16. One Adhvaryu, indeed, burns the oblations,
and another satisfies the oblations ; and that Adh-
varyu, assuredly, burns the oblations who, having
offered ghee, offers portions (of sacrificial dishes) :
indeed, it is with reference to him that an invisible
voice has said, ' Surely, this Adhvaryu burns the
oblations.' And he, indeed, satisfies them who
XI KANDA, 4 ADIIYAYA, 2 l'.UA 1 IM AiVA, 20. 6l
having offered ghee, offers sacrificial portions, and
finally again offers ghee thereon : such a one
certainly satisfies them ; and, these (oblations)
having been satisfied, the gods fill gold cups
(for him) l.
17. Concerning this, Ya;'v7avalkya said -, ' When,
after making an underlayer (of ghee), and cutting
portions (from the sacrificial dish), he bastes
them (with ghee), then, indeed, he satisfies them ;
and, they being satisfied, the gods fill (for him) gold
cups V Now .Saulvayana was Adhvaryu to those
who had Ayasthuwa4 for their Gr/hapati '.
18. He said, ' Surely, this sacrificial session is
supplied with lean cattle and scanty ghee ; and yet
this one, forsooth, thinks himself a Grzhapati ! '
19. He (Ayasthuwa) said, 'Adhvaryu, thou hast
insulted us ; and there now are those two spoons
which, for a whole year, thou hast not been able
to take up (in the proper manner) : if I were to
instruct thee in (the use of) them, thou wouldst
become multiplied in offspring and cattle, and wouldst
lead (the Sacrificer) to heaven.'
20. He said, ' Let me become thy pupil." He
answered, ' Even now, indeed, art thou worthy (of
being instructed), who hast been our Adhvaryu for
a year : I will teach thee this even without thy
1 Tasa/w sawtrzptanam ahutindw bhoktaro deva/; prita/j santo
hirawniayan hirawyavikarawj- tamasan ya^amanaya datum vena
purayante, Say.
2 Cf. I, 7, 2, 7-10; and part i, p. 192, note 1, where the
procedure is explained.
3 One would expect an ' iti ' here.
4 According to Sayawa, Ayasthuwa is the name of a Rishi.
5 Literally, ' house-lord ' or householder — the title of the Sacrificer
at sacrificial sessions.
62 SATAPATHA-BRAHMANA..
becoming my pupil.' And so, indeed, he taught him
that taking up of the two spoons as we have here
explained it : hence one ought only to make one
who knows this his Adhvaryu, and not one who
does not know it.
Third Braiimaa'A.
The Mitrayinda Sacrifice.
1. Pra^apati was becoming heated (by fervid
devotion), whilst creating living beings I. From
him, worn out and heated, Sri (Fortune and Beauty)
came forth. She stood there resplendent, shining,
and trembling '-. The gfods. beholding her thus
resplendent, shining, and trembling, set their minds
upon her.
2. They said to Pra^apati, ' Let us kill her and
take (all) this from her.' He said, ' Surely, that Sri
is a woman, and people do not kill a woman, but
rather take (anything) from her (leaving her) alive.'
3. Agni then took her food, Soma her royal
power, Varu^a her universal sovereignty, Mitra
her noble rank, Indra her power, Brzhaspati her
holy lustre, Savitrz her dominion, Piishan her
wealth, Sarasvati her prosperity, and Tvash/r/
her beautiful forms.
4. She said to Pra^apati, ' Surely, they have
taken (all) this from me!' He said, 'Do thou
ask it back from them by sacrifice ! '
1 That is, gods, men, &c, Say.
2 Sayawa apparently takes ' Iclayanti ' in the sense of 'all-
embracing' (from liyate, to nestle against), — dipyamana. avayavai/;
.robhamana bhra^arnanS saivaw £agat svate^asa praka.rayanti
svakiyena te^a/zpuw^ena sarvam ajlishyanti atish/^at sthitavati.
XI kXnDA, 4 ADHYAYA, 3 l'.RAl IMA.VA, IO. 63
5. She perceived this offering with ten sacrificial
dishes— a cake on eight potsherds for Agni, a pap
for Soma, a cake on ten potsherds for Varu//a, a
pap for Mitra, a cake on eleven potsherds for Indra,
a pap for B/v'haspati, a cake on twelve or eight
potsherds for Sa vitro", a pap for Pushan, a pap for
Sarasvati, and a cake on ten potsherds for Tvash///.
6. She invited them by means of this invitatory
formula, — ' May Agni, Soma, Varuwa, Mitra,
Indra. B; /haspati, and the thousandfold-
bestowing Savit/'/, — May Pushan, for our
Sacrifices, unite us with cattle, Sarasvati with
favour, Tvash//'/ with beautiful forms ! ' They
accordingly made their appearance again.
7. By this offering-formula she then approached
them in inverted order (beginning) from the last : —
'May Tvash//'/ grant me forms, and the
bountiful Sarasvati, and Pushan good fortune,
and may Savitz'/ bestow gifts on me, and
Indra power, and Mitra noble rank, and
Vani//a, and Soma and Agni!' They were
ready to restore them to her.
8. She perceived these additional oblations : —
'May Agni, the food-eater, the food-lord,
bestow food upon me at this sacrifice, svaha!'
Agni, taking the oblation, departed and restored
her food to her.
9. 'May Soma, the king, the lord of kings,
bestow royal power upon me at this sacrifice,
svaha!' Soma, taking the oblation, departed and
restored her royal power to her.
10. ' May Varuwa, the universal sovereign,
the lord of universal sovereigns, bestow uni-
versal sovereignty upon me at this sacrifice,
64 DATAPATH A-BRAHMAArA.
svaha!' VariiAta, taking the oblation, departed
and restored her universal sovereignty to her.
ii. 'May Mitra, the Kshatra (nobility), the
lord of the Kshatra, bestow noble rank upon
me at this sacrifice, svaha!' Mitra, taking
the oblation, departed and restored her noble rank
to her.
12. 'May Indra, the power, the lord of
power, bestow power upon me at this sacri-
fice, svaha ! ' Indra, taking the oblation, departed
and restored her power to her.
13. 'May Br/haspati, the Brahman (priest-
hood), the lord of the Brahman, bestow holy
lustre upon me at this sacrifice, svaha!'
Brz'haspati, taking the oblation, departed and re-
stored her holy lustre to her.
14. 'May Savitr/, the kingdom, the lord of
the kingdom, bestow the kingdom upon me at
this sacrifice, svaha !' Savitrz, taking the oblation,
departed and restored her kingdom to her.
15. 'May Pushan, wealth, the lord of wealth,
bestow wealth upon me at this sacrifice,
svaha!' Pushan, taking the oblation, departed
and restored her wealth to her.
16. 'May Sarasvati, prosperity1, the lord of
prosperity, bestow prosperity upon me at
this sacrifice, svaha!' Sarasvati, taking the
oblation, departed and restored her prosperity to
her.
17. 'May Tvash/r/, the fashioner of forms,
1 I read ' push/i/v ' instead of ' push/im.' Sayawa takes it thus, —
whatever prosperity Sarasvatt, the lord of prosperity, took from me,
may he bestow that prosperity upon me !
XI KA.WDA, 4 ADIIYAYA, 3 BRAIIMA.VA, 1 9. 65
the lord of forms, bestow cattle with form1
upon me at this sacrifice, svaha!' Tvash/V/,
taking the oblation, departed and restored her cattle
with (beautiful) form to her.
18. These, then, are ten deities, ten sacrificial
dishes, ten offerings, ten presents to priests, — the
Vira^ consists of decad after decad (of syllables),
and the Yira£" (shining one) is Sri (beauty, pros-
perity) : he thus establishes (the Sacrificer) in the
Yira^, in prosperity and food.
19. For this (sacrifice) there are fifteen kindling-
verses2: he offers to the deities in a low voice3.
There are five fore-offerings, three after-offerings,
and one Samish/aya^us. The (formulas of the)
two butter-portions contain the word 'affluence': —
(i^/g-veda S. I, i, 3), 'Through Agni may he
obtain wealth and affluence day by day, famous
and abounding in heroes;' — (/v/g-veda S. I, 91,
12), 'An increaser of the house, a remover of
trouble, a procurer of wealth, an augmenter
of affluence, a kind friend be thou unto us,
O Soma!' The two formulas of the Svish/akrz't
contain the word 'thousand': — (i^/g-veda S. Ill, 13,
7), ' Grant thou unto us wealth, a thousandfold,
with offspring and affluence, and glorious
manhood, O Agni, most excellent and never
1 Sayawa supplies ' virish/an,' — cattle endowed with form.
■ That is, the ordinary number of samidhenls at an ish/i, viz.
eleven verses, the first and last of which are recited three times
each. See part i, p. 102, note 1 ; p. 112, note 1.
That is, the formulas — with the exception of the final ' om ' of
the invitatory formulas, and the introduction ' ye ya^amahe ' and
the final 'vausha/' of the offering-formulas — are pronounced in
a low voice.
[44] F
66 SATAPATIIA-BRAHMA^A.
failing!' — (AYg-veda S. Ill, 13, 6), 'Favour thou
our prayer, as the best invoker of the gods
for our hymns: blaze up auspiciously for
us. wind-fanned. O Agni, the dispenser of a
thousand bounties!'
20. Now, indeed, it was Go tain a Rahugawa
who discovered this (sacrifice). It went away to
kanaka of V id eh a, and he searched for it in the
Brahmawas versed in the Ahgas1 (limbs of the Veda),
and found it in Ya^wavalkya. He said, 'A
thousand we give thee, O Ya^avalkya, in whom
we have found that Mitravinda." He finds (vind)
Mitra, and his is the kingdom, he conquers recur-
ring death 2 and gains all life, whosoever, knowing
this, performs this sacrifice ; or whosoever thus
knows it.
Fourth Braiimajva.
1. Now, as to the successful issue of the sacrificial
food. Now, indeed, there are six doors to the
Brahman'5, — to wit, fire, wind, the waters, the moon,
lightning, and the sun.
2. He who offers with slightly burnt sacrificial
food, enters through the fire-door4 of the Brahman ;
1 That is. the Vedarigas, i.e. the limbs, or supplementary
sciences, of the Veda.
2 That is to say, his approaching death will deliver him once for
all from mundane existence and its constantly repeated round of
birth and death.
3 That is, of the (impersonal) world-spirit.
4 In the text the two words arc not < ompounded, but stand in
apposition to eai h other (with the fire as the door ofB.), with, how-
ever, much the same force as a compound word. Cf. XII, 2, 1, 2
gadham (eva) pratish/M (a foothold consisting of a ford), and ib. 9
gadha-pratishMa, ' ford-foothold.'
XI KANDA, 4 AHIIVAVA, 4 I'.RAI IM AVA, 8. 67
and, by entering through the tire-door of the
Brahman, he wins his union with, and participation
in the world of, the Brahman.
3. And he who offers with sacrificial food that
has fallen (on the ground) enters through the wind-
door of the Brahman ; and, by entering through
the wind-door of the Brahman, he wins his union
with, and participation in the world of, the Brahman.
4. And he who offers with uncooked sacrificial
food, enters through the water-door of the Brahman ;
and, by entering through the water-door of the
Brahman, he wins his union with, and participation
in the world of, the Brahman.
5. And he who offers with slightly browned
sacrificial food, enters through the moon-door of
the Brahman, and, by entering through the moon-
door of the Brahman, he wins his union with, and
participation in the world of, the Brahman.
6. And he who offers with browned sacrificial
food, enters through the lightning-door of the
Brahman, and, by entering through the lightning-
door of the Brahman, he wins his union with, and
participation in the world of, the Brahman.
7. And he who offers with well-cooked sacrificial
food, enters through the sun-door of the Brahman ;
and, by entering through the sun-door of the
Brahman, he wins his union with, and participation
in the world of, the Brahman. This, then, is the
successful issue of the sacrificial food, and, verily,
whosoever thus knows this to be the successful
issue of the sacrificial food, by him offering is made
with wholly successful sacrificial food.
S. Then, as to the successful issue of the sacrifice.
Now, whatever part of the sacrifice is incomplete
f 2
6S satapatha-brAhmaya.
(nyima) that part of it is productive for him1; and
what is redundant in it that is favourable to cattle ;
and what is broken (disconnected) 2 in it that makes
for prosperity ; and what is perfect in it that is
conducive to heaven.
9. And if he think, 'There has been that which
was incomplete in my sacrifice,' let him believe,
' That is productive for me : I shall have offspring
produced (in men and cattle).'
10. And if he think, 'There has been that which
was redundant in my sacrifice,' let him believe,
1 That is favourable to cattle for me : I shall become
possessed of cattle.'
1 1 . And if he think, ' There has been that which was
disconnected in my sacrifice,' let him believe, ' That
makes for my prosperity: Prosperity, surrounded by
splendour, fame and holy lustre, will accrue to me.'
12. And if he think, ' There has been that which
was perfect in my sacrifice,' let him believe, ' That is
conducive to heaven for me : I shall become one of
those in the heavenly world.' This then is the
successful issue of the sacrifice ; and, verily, who-
soever thus knows this to be the successful issue
of the sacrifice, by him offering is made by a wholly
successful sacrifice.
Fifth AdhyAya. First BrAhmava.
1. The nymph Urva^i loved Pururavas3, the
son of Ida. When she wedded him, she said,
1 See XI, 1, 2, 4; — tad asya ya^-v/asya pra^ananam pra^otpatti-
sadhanam.
2 Sayawa's explanation of the term ' sawkasuka ' (? broken, affected
with gaps) is not available owing to an omission in the MS. Ind.
Off. 1071.
3 King Pururavas, of the lunar race of kings, is considered the
xi kUnda, 5 adhyAya, i brAhmajva, 4. 69
' Thrice a clay shalt thou embrace ! me ; but do not
lie with me against my will 2, and let me not see
thee naked, for such is the way to behave to us
women.'
2. She then dwelt with him a long time, and was
even with child of him, so long did she dwell with
him. Then the Gandharvas 3 said to one another,
' For a long time, indeed, has this Urvail dwelt
among men : devise ye some means how she may
come back to us.' Now, a ewe with two lambs was
tied to her couch : the Gandharvas then carried off
one of the lambs.
;. ' Alas,' ' she cried, ' they are taking away my
darling4, as if I were where there is no hero and
no man ! ' They carried off the second, and she
spake in the selfsame manner.
4. He then thought within himself, ' How can
that be (a place) without a hero and without a man
where I am ? ' And naked, as he was, he sprang
son of Budha (the planet Mercury, and son of Soma). On this
myth (based on the hymn .AVg-veda S. X, 95) see Prof. Max
Miiller, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from
a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft
des Feuers und desGottertranks, p. 81 seqq. (2nd ed. p. 73 seqq.);
Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel
and Geldner's Vedische Studien I, p. 244 seqq.; cf. H. Olden-
berg, Religion des Veda, p. 253.
1 Vaitasena dam/ena hatad, — vaitaso dauda./i puz/ivya/T^anasya
nama ; ukiam hi Yaskena, .repo vaitasa iti puwspra^-ananasyeti
(Xir. Ill, 21), Say.
2 Akamaw kamarahita/w suratabhilasharahita/// £a mam ma sma
nipadyasai nigr/hya maw prapnuya^, Say.
3 The Gandharvas are the natural companions and mates of the
Apsaras, or nymphs.
4 Literally, ' my son,' — madiya/w putratvena svikr/tam ura«a-
dvayam, Say.
70 SATAPATHA-BRAHMAArA.
up after them : too long he deemed it that he
should put on his garment. Then the Gandharvas
produced a flash of lightning, and she beheld him
naked even as by daylight. Then, indeed, she
vanished: 'Here I am back/ he said, and lo ! she
had vanished '. Wailing with sorrow he wandered
all over Kurukshetra. Now there is a lotus-lake
there, called Anyata^plaksha : He walked along
its bank ; and there nymphs were- swimming about
in the shape of swans -.
5. And she (Urva^i), recognising him, said, ' This
is the man with whom I have dwelt.' They then
said, ' Let us appear to him ! ' — ' So be it ! ' she
replied ; and they appeared to him s.
6. He then recognised her and implored her
(/?/g-veda X, 95, 1), 'Oh, my wife, stay thou, cruel
in mind4: let us now exchange words! Untold,
these secrets of ours will not bring us joy in days to
1 Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211.
Previous translators had assigned the words 'punar emi ' (I come
back) to Urvari; and in view of the corresponding passage in
paragraph 13, the new interpretation is just a little doubtful.
2 The text has ' ati,' some kind of water-bird — ^ala/£arapakshi-
vLresha^, Say. — (probably Gr. vnaaa; Lat. anas, anat-is ; Anglo-S.
aened, Germ. Ente).
8 That is, they became visible, or rather recognisable to him by
showing themselves in their real forms, -pakshirupara vihaya
svakiyena rUpewa pradur babhuvu/r, Say. — In Kalidasa's plays, both
Urva.fi and aSakuntala* become invisible by means of a magic veil
(tiraskarim, 'making invisible') with which has been compared the
magic veil by which I In- swan-maidens change their form. A.Weber,
Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91.
* Manasa tish///a ghore, — possibly it may mean, 'O cruel
one, be thou constant in (thy) mind ; ' or, as Kuhn takes
it, ' pay attention, O cruel one.' Sayawa, however, takes it as
above.
XI KJiNDA, 5 ADHYAYA, I BRAHMA.YA, 9. 7 1
come ; ' — ' Stop, pray, let us speak together ! ' this
is what he meant to say to her.
7. She replied (X, 95, 2), ' What concern have
I with speaking to thee ? I have passed away like
the first of the dawns. Pururavas, go home again :
I am like the wind, difficult to catch;' — 'Thou didst
not do what I had told thee ; hard to catch I am for
thee, go to thy home again ! ' this is what she meant
to say.
8. He then said sorrowing (X, 95, 14), 'Then
will thy friend * rush away - this day never to come
back, to go to the farthest distance : then will he
lie in Xirmi's3 lap, or the fierce wolves will devour
him ; ' — ' Thy friend will either hang himself, or
start forth ; or the wolves, or dogs, will devour him ! '
this is what he meant to say.
9. She replied (X, 95, 15), 'Pururavas, do not
die ! do not rush away ! let not the cruel wolves
devour thee ! Truly, there is no friendship with
women, and theirs are the hearts of hyenas 4 ; ' —
1 This is a doubtful rendering (Max Miiller; Gespiele, A. Weber)
of ' sudeva,' — Gottergenoss (the companion of the gods), Kuhn ;
• dem die Gotter einst hold waren ' (he who was formerly favoured
by the gods), Grassmann ; Sudeva, Ludwig.
- Or, will fall down (Max Miiller, Weber) ; sich in's Verderben
stiirzen (will rush to his destruction), Kuhn ; — forteilen (hasten
away), Grassmann; verlorcn gehen (get lost), Ludwig; sich in den
Abgrund stiirzen, Geldner ; — ' mahaprasthanaw kuryat ' (he will
set out on the great journey, i.e. die), Sayawa. The Biahmawa
seems to propose two different renderings, — to throw oneself down
(hang oneself), or, to start forth.
3 Nir/Yii is the goddess of decay or death.
4 The meaning of ' salavr/ka,' also spelled 'jalavr/ka ' (? house-
wolves), is doubtful; cf. H. Zimtner, Altindisches Leben, p. 8.
Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that
• wehrwolves ' may be intended.
72 SATAPATHA-BRAHMA2VA.
'Do not take this to heart! there is no friendship
with women : return home ! ' this is what she meant
to say.
10. (Rtg-vedd. X, 95, 16), 'When changed in
form, I walked among mortals, and passed the
nights there during four autumns l I ate a little
ghee, once a day, and even now I feel satisfied
therewith '-.'--This discourse in fifteen verses has
been handed down by the Bahv/'/Z-as 3. Then her
heart took pity on him 4.
11. She said, 'Come here the last night of the
year from now 5 : then shalt thou lie with me for
one nisfht, and then this son of thine will have been
born.' He came there on the last night of the year,
and lo, there stood a golden palace 6 ! They then
1 The words ' rati \h jaradaj ^atasra/i ' may also be taken in the
sense of 'four nights of the autumn' (Max Miiller, A. Kuhn). It
needs hardly to be remarked that ' nights' means days and nights,
and ' autumns ' years. — Saya«a takes the passage in the sense of
' four delightful (ratri/j ramayitri^) autumns or years.'
2 Literally, I walk (or go on, keep) being satisfied therewith.
Prof. Geldner, however, takes it in an ironical sense, ' das Bischen
liegt mir jetzt noch schwer im Magen ' ( ' even now I have quite
enough of that little ').
3 That is, the theologians of the 7?/g-veda. As Prof. Weber
points out, the hymn referred to, in the received version, consists not
of fifteen but of eighteen verses, three of which would therefore
seem to be of later origin (though they might, of course, belong to
a different recension from that referred to by the Brahmawa).
* Or, according to Prof. Geldner, ' Then he touched her heart
(excited her pity).'
5 Literally, the yearliest night, i. e. the 360th night, the last night
of a year from now, or, this night next year : it is the night that
completes the year, just as 'the fifth' completes the number
' five,' — sa7/ivatsaratami/« saw/vatsarapura«im antimaw ratrim. Say.
Cf. Delbriick, A ltind. Syntax, p. 195.
* Hirawyavimitani hirawyanirmitani saudhani, Say.
XI KAXDA, 5 ADHYAYA, I BRAHMAiVA, 1 4. J3
said to him only this (word)1, 'Enter!' and then
they bade her go to him.
12. She then said, 'To-morrow morning the Gan-
dharvas will grant thee a boon, and thou must make
thy choice.' He said, 'Choose thou for me!' — She
replied, 'Say, Let me be one of yourselves!' In
the morning the Gandharvas granted him a boon ;
and he said, ' Let me be one of yourselves ! '
13. They said, 'Surely, there is not among men
that holy form of fire by sacrificing" wherewith one
would become one of ourselves.' The)- put fire
into a pan, and gave it to him saying, ' By sacrificing
therewith thou shalt become one of ourselves.' He
took it (the fire) and his boy, and went on his way
home. He then deposited the fire in the forest,
and went to the village with the boy alone. [He
came back and thought] 'Here I am back;' and
lo ! it had disappeared 2 : what had been the fire
was an A.fvattha tree (ficus religiosa), and what
had been the pan was a .Sami tree (mimosa suma).
He then returned to the Gandharvas.
14. They said, 'Cook for a whole year a mess
of rice sufficient for four persons ; and taking each
time three logs from this Ajrvattha tree, anoint
them with ghee, and put them on the fire with
1 Thus also A. Kuhn, and Sayawa, tato hainam ekam bkux etat,
prapadyasveti, — enam Pururavasa/w tatratya ^ana idam ekam uAu/i.
Say. — The word ' ekam ' might also be taken along with ' enam '
(Max Muller, Weber, Geldner),— ' they said this to him alone'
(? they bade him enter alone without his attendants).
2 See above, paragraph 4 and note 1 on p. 70. According to the
other interpretation we should have to translate : — He then de-
posited the fire in the forest, and went to the village with the boy
alone, thinking, ' I (shall) come back.' [He came back] and lo !
it had disappeared.
74 SATAPATHA-BRAHMAWA.
verses containing the words "loo-" and "ohee' : the
fire which shall result therefrom will be that very
fire (which is required).'
15. They said, 'But that is recondite (esoteric),
as it were. Make thyself rather an upper ara^i l
of Aivattha wood, and a lower arawi of 6ami wood :
the fire which shall result therefrom will be that
very fire.'
16. They said, 'But that also is, as it were,
ivcondite. Make thyself rather an upper ara/n of
A.vvattha wood, and a lower aram of Aivattha
wood : the fire which shall result therefrom will be
that very fire.'
17. He then made himself an upper arawi of
Arvattha wood, and a lower arawi of Asvattha
wood ; and the fire which resulted therefrom was
that very fire : by offering therewith he became one
of the Gandharvas. Let him therefore make
himself an upper and a lower ara//i of Aivattha
wood, and the fire which results therefrom will be
that very fire : by offering therewith he becomes
one of the Gandharvas.
S ECON D BR A 1 1 M ANA.
Tin Seasonal Sacrifices (A'atunnasya).
1. By means of the Seasonal sacrifices, Pra^apati
fashioned for himself a body. The sacrificial food
for the Vaisvadeva2 sacrifice he made to be this
1 That is, a churning-slick used for producing fire; see part i,
p. 275; p. 294, note 3.
- The Vaiivadeva, or first of the four seasonal sacrifices,
requires the following oblations: — 1. a cake on eight potsherds to
Agni ; 2. a pap to Soma; 3. a cake on twelve or eight potsherds to
XI KA.VDA, 5 ADIIVAVA, 2 BRAHMAA'A, 3. 75
right arm of his ; the oblation to Agfni thereof this
thumb; that to Soma this (fore-finger); and that to
Savit;/ this (middle finger).
2. That cake (to Savit/7), doubtless, is the largest,
and hence this (middle finger) is the largest of these
(fingers). That (oblation) to Sarasvati is this (third)
finger ; and that to Pushan this (little finger). And
that (oblation) to the Maruts is this joint above the
hand (the wrist); and that to the Visve Deva// is
this (elbow1); and that to Heaven and Earth is this
arm : this (oblation) is indistinct-, whence that limb
also is indistinct 3.
3. The Varu/zapraghasa4 offerings are this right
leg, — the five oblations which this has in common
(with the other Seasonal offerings) are these five
toes; and the oblation to Indra and Asjmi is the
knuckles : this (oblation) belongs to two deities
Savitvv ; 4. a pap to Sarasvati ; 5. a pap to Pushan — these first five
oblations recur at all seasonal offerings ; — 6. a cake on seven
potsheuls to the Maruts; 7. a dish of clotted curds to the Vijve
Deva/$ ; 8. a cake on one potsherd to Heaven and Earth.
1 It would rather seem that what is intended here by ' sa-wdhi ' is
not the joints themselves, but the limbs (in the anatomical sense)
between the articulations. Similarly in ' trishandhi ' in parag. 7.
2 That is to say, it is a low-voiced offering, the two formulas,
with the exception of the final Om and Yausha/, being pronounced
in a low voice. All cakes on one potsherd are (except those to
Varuwa) of this description ; Katy. St. IV, 5, 3 ; Xsv. Sr. II, 15, 5 ;
cf. Sat. Br. II, 4, 3, 8.
3 That is, not clearly defined ; the word ' dos,' which is more
usually restricted to the fore-arm, being also used for the whole
arm, and even the upper arm.
4 The Varuwapraghasa//, or second seasonal sacrifice, has the
following oblations : — 1-5. the common oblations ; 6. a cake on
twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted
curds for Varu/za and the Maruts respectively ; 9. a cake on one
potsherd for Ka (Pra^apati).
76 DATAPATH A-15RAIIMAATA.
whence there are these two knuckles. That (obla-
tion) to Varuz/a is this (shank) ; that to the Maruts
this (thigh) ; and that (cake) to Ka is this back-bone :
this (oblation) is indistinct, whence that (back-bone)
is indistinct.
4. The offering to (Agni) Anikavat (of the Saka-
medha//1), doubtless, is his (Pra^apati's) mouth, for
the mouth is the extreme end (anika) of the vital
airs ; the Sawtapaniya (pap) is ^the chest, for by
the chest one is, as it were, confined 2 (saw-tap) ;
the G/'/hamedhiya (pap) is the belly — to serve as
a foundation, for the belly is a foundation ; the
Krairt'ina oblation is the male organ, for it is there-
with that (man) sports (knd), as it were ; and the
offering to Aditi8 is this downward breathing.
5. The Great Oblation, indeed, is this left leg, —
the five oblations which it has in common (with the
other Seasonal offerings) are these five toes ; and
the oblation to Indra and Atmi is the knuckles : this
(oblation) belongs to two deities whence there are
1 The Saka medh'i//, or third seasonal sacrifice, consists of the
following oblations: — 1. a cake on eight potsherds to Agni
Anikavat ; 2. 3. paps to the Maruta^ Sawtapana// and Maruta//
( ir/hamedhina/; ; 4. a cake on seven potsherds to the Maruta^
Kri^/mi// ; 5. a pap to Aditi. Then follows the Great Oblation
consisting of 6-10, the five common oblations; 11. a cake on
twelve potsherds to India and Agni; 12. a pap to Mahendra; and
13. a take on one potsherd tu Vwvakarman. Then follows the
Pitr/y.iiv/a.
2 Or, according to Sdyawa, one gets oppressed or heated on
account of the close proximity of the heart and the digestive fire, —
nrasa h/'/dava-sambandha^ ^ra///arasannive^a^ lea. sawtapana-visha-
yatvam.
3 This offering of a cake to Aditi, mentioned in Katy. Sy. V, 7, 2,
is not referred to in the Brahmawa's account of the Sakamedha^,
see II, 5, 3, 20.
xi KAjVDA, 5 adhyAya, 2 brAi i.maa'a, 8. 77
these two knuckles. The (oblation) to Mahendra is
this (shank) ; that to VLyvakarman this (thigh) : this
(oblation) is indistinct, whence this (thigh) also is
indistinct.
6. The Su n a si riya1, doubtless, is this left arm, —
the five oblations which it has in common (with the
other Seasonal offerings) are these five fingers;
the tSunasiriya is that joint of his above the hand ;
that (oblation) to Vayu is this (elbow) ; that to Surya
this arm : this (oblation) is indistinct, whence this
(limb) also is indistinct.
7. Now these Seasonal offerings are tripartite and
furnished with two joints2, whence these limbs of
man are tripartite and furnished with two joints.
Two of these four (sacrifices) have each three indis-
tinct (low-voiced) oblations ; and two of them have
two each 3.
8. At all four of them they churn out the fire,
1 The Sunasiriya, or last Seasonal offering, consists of — 1-5.
the common oblations ; 6. the -Sunasiriya cake on twelve pot-
sherds ; 7. a milk oblation to Vayu ; 8. a cake on one potsherd to
Surya.
2 The Seasonal offerings are performed so as to leave an interval
of four months between them ; the fourth falling exactly a year
after the first; hence the whole performance consists, as it were, of
three periods of four months each, with two joints between them ; —
corresponding to the formation of the arms and legs.
8 Of the five oblations common to the four sacrifices, one — viz.
the cake to Savhr*' — is a low-voiced offering (Katy. Sr. IV, 5, 5 ;
Asv. Sr. II, 15, 7), as are also the one-kapala cakes of which there
is one in each sacrifice. According to Saya«a the first and last
Seasonal sacrifices have only these two Upawjuya^as, whilst the
second and third have each one additional low-voiced oblation, but
he does not specify them. This is, however, a mistake, as Katya-
yana, Sr. IV, 5, 6. 7, states distinctly, that the two additional low-
voiced oblations are the Vauvadevt payasya in the first, and the
oblation to Vayu in the last, Aaturmasya.
7S .VATAI'ATIIA-BRAHMAJVA.
whence (the draught animal) pulls with all four limbs.
At two of them they lead (the fire) forward1, whence
it (the animal) walks on two (feet at a time)2. Thus,
then, Pra^apati fashioned for himself a body by
means of the Seasonal sacrifices ; and in like manner
does the Sacrificer who knows this fashion for himself
a (divine) body by means of the Seasonal sacrifices.
9. As to this they say, ' The Vairvadeva oblation
(should have) all (its formulas) in the Gayatri, the
Varu/zapraghasa// all in the Trish/ubh, the Great
Oblation all in the Ga.ga.tl, and the 6unasiriya all in
the Anush/ubh metre, so as to yield a Aatush/oma V
But let him not do this, for inasmuch as (his formulas)
amount to these (metres) even thereby that wish is
obtained.
10. Now, indeed, (the formulas of) these Seasonal
offerings amount to three hundred and sixty-two
Br/hati verses4: he thereby obtains both the year5
1 According to Sayawa this refers to the first and last Seasonal
sacrifices, inasmuch as there is no uttaravedi required for these,
and hence only the simple leading forward of the fire to the
Ahavaniya hearth ; whilst the commentary on Katy. V, 4, 6, on the
contrary, refers it just to the other two, because a double leading
forth takes place there.
2 Or, as Saya«a takes it, man walks on two feet.
8 The A'atush/oma, properly speaking, is the technical term for
such an arrangement of the Stotras of a Soma-sacrifice by which
they are chanted on stomas, or hymn-forms, increasing successively
by four verses. Two such arrangements (of four and six different
stomas respectively) are mentioned, one for an Agnish/oma sacrifice,
and the other for a Shoo'a.rin. See note on XIII, 3, 1, 4.
4 These 362 B/v'hatt verses (of 36 syllables each) would amount
to 13,032 syllables; and, verses of the four metres referred to
amounting together to 148 syllables, this amount is contained in
the former 88 times, leaving only eight over ; so slight a discrepancy
being considered of no account in such calculations.
6 That is, a year of 360 days ; and if, as is done by Sayawa (in
XI K AAT/A. 5 ADHYAYA, 3 BRAIIMAAA, 2. 79
and the Mahavrata1 ; and thus, indeed, this Sacrificer
also has a twofold2 foundation, and he thus makes
the Sacrificer reach the heavenly world, and estab-
lishes him therein.
Third Brahman a.
1. vS'au^'eya Pra/inayogya came to Udda-
laka Aru;/i for a disputation on spiritual matters3,
thinking, ' I desire to know the Agnihotra.'
2. He said, ' Gautama, what like is thy Agnihotra
cow? what like the calf? what like the cow joined
by the calf? what like their meeting ? what like (the
milk) when being milked ? what like when it has
been milked ? what like when brought (from the
stable) ? what like when put on the fire ? what like
when the light is thrown on it4 ; what like when water
is poured thereto ? what like when being taken off
(the fire) ? what like when taken off? what like when
accordance with the calculations in Book X), the year is identified
with the fire-altar, a mahavedi containing 360 Ya^ushmati bricks.
1 Saya;/a reminds us that the Mahavrata-saman consists of five
parts in five different stomas (Trivr/t, &c, see part iv, p. 282,
note 4), the verses of which, added up (9, 15, 17, 25, 21), make
87, which amount is apparently, in a rough way, to be taken as
identical with that of 88 obtained in note 4 of last page.
2 Viz. inasmuch as the total amount of Br/hatis (362) exceeds
by two the number of days in the year.
1 Sayawa takes ' brahmodyam agnihotram ' together, in the sense
' the sacred truth ' regarding (or, in the form of) the Agnihotra, —
agnihotravij-havaw brahmodyaw brahmatattvasya rupam prati-
padyate yena tad vividishami tadvishayazrc vedane/MMw karishyami-
tyadinabhiprayenagata^. Unless ' brahmodyam ' could be taken as
an adjective, I do not see how it is possible to adopt Saya;/a's inter-
pretation.
4 For letting the light of a burning straw fall on the milk to see
whether it is done, see II, 3, 1, 16.
SO SATAPATIIA-BRAHMAJVA.
being ladled out1 ? what like when ladled out ? what
A
like when lifted up (to be taken to the Ahavaniya) ?
what like when being taken there ? what like when
held down 2 ?
3. ' What like is the log thou puttest on ? what
like the first libation ? why didst thou put it down
(on the Vedi 3) ? why didst thou look away (towards
the Garhapatya'1) ? what like is the second libation ?
4. ' Why, having offered, dost thou shake it (the
spoon) ? why, having cleansed the spoon all round
(the spout), didst thou wipe it on the grass-bunch ?
why, having cleansed it a second time all over,
didst thou place thy hand on the south (part of the
Vedi) ? why didst thou eat (of the milk) the first
time, and why the second time ? why, on creeping
away (from the Vedi), didst thou drink (water) ? why,
having poured water into the spoon, didst thou
sprinkle therewith ? why didst thou sprinkle it away
a second time, and why a third time in that (northerly)
direction ? why didst thou pour down water behind
the Ahavaniya ? why didst thou bring (the offering)
to a close ? If thou hast offered the Agnihotra know-
ing this, then it has indeed been offered by thee ;
1 Viz. by the dipping-spoon (sruva) into the ladle (agnihotra-
havani), see II, 3, 1, 17.
2 Whilst taking the oblation to the Ahavaniya, he holds the
spoon level with his mouth, except when he is in a line between
the two fires, when for a moment he lowers the spoon so as to be
level with his navel.
3 This refers to the putting down of the spoon containing the
milk on the grass-bunch prior to the second libation ; cf. II, 3, 1,
17. One might also translate, 'what is that (or does it mean) that
thou didst put it down ? '
* Thus Sayawa, — apaikshishMa// garhapatasyaikshawam kri-
tavan asi.
XI VLANDA, 5 ADHVAVA, 3 BRAHMA2VA, 7. 8 1
but if (thou hast offered it) not knowing this, then it
has not been offered by thee.'
5. He (Uddalaka) said, ' My Agnihotra cow is
Ida., Manu's daughter1 ; my calf is of Vayu's nature ;
the (cow) joined by the calf is in conjunction there-
with-; their meeting is the Vira^"; (the milk) when
being milked belongs to the Aivins, and when it has
been milked, to the Yisve Deva/z ; when brought
(from the stable) it belongs to Vayu ; when put on
(the fire), to Agni; when the light is thrown on it, it
belongs to Indra and Agni ; when water is poured
thereto it belongs to Varu;/a ; when being taken off
(the fire), to Vayu ; when it has been taken off, to
Heaven and Earth ; when being ladled out, to the
Aivins ; when it has been ladled out, to the Virve
Deva// ; when lifted up, to Mahadeva ; when being
taken (to the Ahavaniya), to Vayu ; when held down,
to Vish»u.
6. 'And the log I put on (the fire) is the resting-
place of the libations ; and as to the first libation,
I therewith gratified the gods ; and when I laid
down (the spoon with the milk), that belongs to
Brzhaspati ; and when I looked away, then I joined
together this and yonder world ; and as to the second
libation, I thereby settled myself in the heavenly
world.
7. 'And when, having offered, I shake (the spoon),
that belongs to Vayu ; and when, having cleansed
the spoon all round (the spout), I wiped it on the
crass-bunch, then I gratified the herbs and trees;
1 See the legend, I, 8, 1, 1 seqq.
2 That is, according to Sayawa, ' the sky allied with Vayu, the
wind,' — vayuna sawsr/sh/a dyauA.
[44] G
82 SATArATIIA-BRAIIMAiVA.
and when, having cleansed it a second time all over,
I placed my hand on the south (part of the altar-
ground), then I gratified the Fathers1; and when
I ate (of the milk) the first time, then I gratified
myself; and when (I ate) a second time, then
I gratified my offspring ; and when, having crept
away (from the altar-ground), I drank (water), then
I gratified the cattle ; and when, having poured water
into the spoon, I sprinkled therewith, then I gratified
the snake-deities; and when (I sprinkled) a second
time, then (I gratified) the Gandharvas and Apsaras ;
and when, a third time, I sprinkled it away in that
(northerly) direction, then I opened the gate of
heaven ; and when I poured down water behind the
altar, then I bestowed rain on this world ; and when
I brought (the sacrifice) to a close, then I filled up
whatever there is deficient in the earth.' — 'This much,
then, reverend sir, we two (know) in common V said
(6au/£eya).
8. 6au/£eya, thus instructed, said, ' I would yet
ask thee a question, reverend sir.' — 'Ask then, Pra^i-
nayogya ! ' he replied. He (.Sau/C'eya) said, 'If, at
the time when thy fires are taken out, and the sacri-
ficial vessels brought down, thou wert going to offer,
and the offering-fire were then to go out, dost thou
know what danger there is in that case for him who
offers?' 'I know,' he replied; 'before long the
eldest son would die in the case of him who would
1 The departed ancestors are supposed to reside in the southern
region.
2 He bhagavann Uddalaka bhavatoktam etat sava (? saha) nav
avayoA saha sahitaw samanam ekarOpam iti Sau/freyo ha bhuk-
tavan (? hy uktavan) anyapra-rna/w danayitajw prastauti, Saukeyo
£#apta iti, Say.
XI KANDA, 5 ADIIYAYA, 3 BRAHMAJVA, IO. 8$
not know this ; but by dint of knowledge I myself
have prevailed.' — ' What is that knowledge, and what
the atonement ?' he asked. — ' The breath of the
mouth has entered the upward breathing — such (is
the knowledge) ; and I should make the offering in
the Garhapatya fire — that would be the atonement,
and I should not be committing that sin.' —
' This much, then, reverend sir, we two (know) in
common,' said (6aii/£eya).
9. 6au/'eya, thus instructed, said, ' I would yet
ask thee a question, reverend sir.' — ' Ask then, Pra/£i-
nayogya ! ' he replied. He said, 'If, at that very
time, the Garhapatya fire were to go out, dost thou
know what danger there is in that case for him who
offers ? ' — ' I know it,' he replied ; ' before long the
master of the house 1 would die in the case of him
who would not know this ; but by dint of knowledge
I myself have prevailed.' — 'What is that knowledge,
and what the atonement ? ' he asked. — ' The upward
breathing has entered the breath of the mouth — this
(is the knowledge) ; and I would make the offering
on the Ahavaniya — this would be the atonement, and
I should not be committing that sin.' — ' This much,
then, reverend sir, we two (know) in common,' said
(Sau/ceya).
10. ^au/C'eya, thus instructed, said, ' I would yet
ask thee a question, reverend sir.' — 'Ask then, PnU'i-
nayogya ! ' he replied. He said, 'If, at that very
time, the Anvaharyapa/fcma fire were to go out, dost
thou know what danger there is in that case for him
who offers ? ' — ' I know it,' he replied ; ' before long
all the cattle would die in the case of him who would
1 That is, the Sacrificer himself.
G 2
84 SATAPATIIA-BRAHMAiVA.
not know this ; but by dint of knowledge I myself
have prevailed.' — ' What is that knowledge, and what
the atonement ?' he asked. — ' The through-breathing
has entered the upward breathing — this (is the know-
ledge) ; and I would make the offering on the Garha-
patya fire — this is the atonement ; and I should not
be committing that sin.' — ' This much, then, reverend
sir, we two (know) in common,' said (.Sau/'eya).
ii. Sau&eya, thus instructed, said, 'I would yet
ask thee a question, reverend sir.' — 'Ask, then, Pra/'i-
nayogya!' he replied. He said, 'If, at that very
time, all the fires were to go out, dost thou know
what danger there is in that case for him who offers?'
— ' I know it,' he replied ; ' before long the family
would be without heirs in the case of him who would
not know this ; but by dint of knowledge I myself
have prevailed.' — ' What is that knowledge, and
what the atonement ?' he asked. — ' Having, without
delay, churned out fire, and taken out an offering-fire
in whatever direction the wind might be blowing",
I would perform an offering to Vayu (the wind):
I would then know that my Agnihotra would be
successful, belonging as it would to all deities ; for
all beings, indeed, pass over into the wind, and from
out of the wind they are again produced1. This
would be the atonement, and I should not be
committing that sin.' — ' This much, then, reverend
sir, we two (know) in common,' said (.Sau/'eya).
12. 6au/'eya, thus instructed, said, 'I would yet
ask thee a question, reverend sir.' — 'Ask then, Pra/i-
1 At the time of dissolution (layakale) they pass into the wind ;
and at the time of creation (sr/sh/ikale) they are again created,
Say.
xi kaxda, 5 adhyAya, 3 brAhmajva, 13. 85
nayogya ! ' he replied. He said, ' If at that very
time all the fires were to go out, when there should
be no wind blowing, dost thou know what danger
there would be for him who offers ? ' — ' I know it,'
he replied ; l unpleasant things, indeed, he would see
in this world, and unpleasant things in yonder world,
were he not to know this ; but by dint of knowledge
I myself have prevailed.' — ' What is that knowledge,
and what the atonement ? ' he asked. — ' Having,
without delay, churned out fire, and taken out an
offering-fire towards the east, and sat down behind
it, I myself would drink (the Agnihotra milk) :
I should then know that my Agnihotra would be
successful, belonging as it would to all deities, for all
beings, indeed, pass into the Brahma^a7, and from
the Brahma;/a they are again produced. That would
be the atonement ; and I should not be committing
that sin.' — 'And, verily, I did not know this,' said
(Sau&eya).
13. ►Sau^eya, thus instructed, said, ' Here are logs
for fuel : I will become thy pupil, reverend sir.' He
replied, ' If thou hadst not spoken thus, thy head
would have flown off2: come, enter as my pupil ! ' —
4 So be it,' he said. He then initiated him, and
taught him that pain-conquering utterance, Truth :
therefore let man speak naught but truth :i.
1 Viz. as the representative of the Brahman, or world-spirit.
2 Yadaiva/w navakshya^ yadaivam agnanam navishkaroshi te
miirdha vyapatishyat, murdha(va)patana/« sva^wanapraka/anenatra-
bhavataA parihr/'tam iti, Say. — Prof. Delbruck, Altind. Syntax,
p. 366, takes ' vi-pat' in the sense of— (thy head would have) flown
asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9.
3 Cf. F. Max Miiller, ' India, what can it teach us ? ' p. 65 seqq.
86 ,SATAPATHA-BRAHMAATA.
Fourth Brahma^a.
The Upanayana, or Initiation of the Brahma.vical
Student l.
1. He says, 'I have come for Brahma/c*arya2:'
he thereby reports himself to the Brahman. He
says, 'Let me be a BrahmaX'arin (student):' he
thereby makes himself over to the Brahman. He
(the teacher) then says, 'What (ka) is thy
name?' — now Ka is Pra^apati : he thus initiates
him after making him one belonging to Pra^apati.
2. He then takes his (right) hand with, ' Indra's
disciple thou art; Agni is thy teacher, I am
thy teacher, O N. N. !' — now these are two most
high and most powerful deities : it is to these two
most high and most powerful deities he commits
him ; and thus his disciple suffers no harm of any
kind, nor does he who knows this 3.
3. He then commits him to the beings : — ' To
Pra^apati I commit thee, to the god Savitrz
I commit thee;' — now these are two most high
and most important deities : it is to these two most
high and most important deities he commits him ;
and thus his disciple suffers no harm of any kind,
nor does he who knows this.
1 With this chapter compare Paraskara Gr/hyasfitra II, 2,
17 seqq. ; Ajvalayana G/YhyasGtra I, 20 seqq. ; £aiikhayana Gri-
hyasutra II, 1 seqq.
2 That is, for religious (theological) studentship : ' I have come
to be a student.' — Saya«a takes the aorist ' agam ' in an optative
sense ' may I enter (or obtain),' — brahma/tariwo bhavo brahma-
karyam tad agaw prapnuyam.
3 Vidusho*py etat phalam aha, na sa iti, evam uktarthaw yo
veda^anati so*py artiw na prapnotity artha//, Say.
XI KANDA, 5 ADIIYAYA, 4 BRAhMAJVA, 6. 87
4. 'To the waters, to the plants I commit
thee,' — he thus commits him to the waters and
plants. — 'To Heaven and Earth I commit
thee,' — he thus commits him to these two, heaven
and earth, within which all this universe is con-
tained.— ' To all beings I commit thee for
security from injury,' — he thus commits him to
all beings for security from injury ; and thus his
disciple suffers no harm of any kind, nor does he
who knows this.
5. 'Thou art a Brahma/6arin,' he says, and
thus commits him to the Brahman; — 'sip water!' —
water, doubtless, means ambrosia : ' sip ambrosia '
is thus what he tells him ; — ' do thy work ! ' — work,
doubtless, means vigour : ' exert vigour' is thus what
he tells him ; — ' put on fuel ! ' — ' enkindle thy mind
with fire, with holy lustre ! ' is what he thereby tells
him; — ' do not sleep1 ! ' — 'do not die' is what he
thereby says to him ; — ' sip water ! ' — water means
ambrosia : ' sip ambrosia ' is what he thus tells him.
He thus encloses him on both sides with ambrosia
(the drink of immortality), and thus the Brah-
ma/C*arin suffers no harm of any kind, nor does he
who knows this.
6. He then recites to him (teaches him) the
Savitri 2 ; — formerly, indeed, they taught this (verse)
at the end of a year 3, thinking, 'Children, indeed, are
1 ' Do not sleep in the daytime ! ' Par., Asv.
2 For this verse, also called the Gay atri (7?z'g-veda S. 111,62, 10),
see II, 3, 4, 39-
3 Sayawa takes this in the sense of ' some only teach this (for-
mula) a year after (or, after the first year),' — pura purvasminn
upanayanad urdhvabhavini sawvatsarakale^tite sati tarn Qtzm gaya-
trim anvahu^, keX'id a^arya upadi^anti.
88 SATAPATHA-BRAIIMAJVA.
born after being fashioned for a year1 : thus we lay
speech (voice) into this one as soon as he has been
born.'
7. Or after six months, thinking, ' There are six
seasons in the year, and children are born after being
fashioned for a year : we thus lay speech into this
one as soon as he has been born.'
8. Or after twenty-four days, thinking, ' There are
twenty-four half-months in the year, and children are
born when fashioned for a year : we thus lay speech
into this one as soon as he has been born.'
9. Or after twelve days, thinking, ' There are
twelve months in the year, and children are born
when fashioned for a year : we thus lay speech into
this one as soon as he has been born.'
10. Or after six days, thinking, ' There are six
seasons in the year, and children are born when
fashioned for a year : we thus lay speech into this
one as soon as he has been born.'
11. Or after three days, thinking, 'There are
three seasons in the year, and children are born
when fashioned for a year : we thus lay speech into
this one as soon as he has been born.'
12. Concerning this they also sing the verse, —
' By laying his right hand on (the pupil), the teacher
becomes pregnant (with him) : in the third (night) he
is born as a Brahma^a with the Savitri 2.' Let him,
1 Literally, made equal, or corresponding, to a year, — Sawvat-
saratmana kalena samyakpariX'Minna// khalu garbha vyaktiivayavaX?
santa^ pra^ayante utpadyante ; ata upanayananantaram aXarya-
samipe garbhavad avaXX'^innas taduktaniyamanat sawvatsarakala
eva punar ^ayate, Say.
2 AXaryo mawavakam upaniya samipavartina tena garbhi bhavati
garbhavan bhavati, k\?n k/v'tva, atmiyazw dakshiwaw hastaw jishya-
XI KANDA, 5 ADIIYAYA, 4 BRAHMAiVA, I 5. 89
however, teach a Brahma;/a (the Savitri) at once, for
the Brahmawa belongs to Agni, and Agni is born at
once 1 : therefore, he should teach the Brahmawa at
once.
13. Now some teach an Anush/ubh Savitri, saying,
The Anush/ubh is speech : we thus lay speech into
him.' But let him not do so; for if, in that case, any
one were to say of him, ' Surely, this (student) has
taken away his (the teacher's) speech : he will
become dumb ; ' then that would indeed be likely to
come to pass : let him therefore teach him that
Gayatri Savitri.
14. And some recite it to him while he (the
student) is standing or sitting on (the teacher's) right
side ; but let him not do this ; for if, in that case,
any one were to say of him, ' Surely, this (teacher)
has born this (student) sideways, he will become
averse to him ; ' then that would indeed be likely to
come to pass : let him therefore recite it in a forward
(easterly) direction to (the student) looking at him
towards the west.
15. He (first) recites it by padas2: there being
three breathings, the out-breathing, the up-breathing
and the through-breathing ; it is these he thus lays
into him ; — then by half-verses : there being these
mastaka axlhaya nikshipva ; sa garbharupo mawavakas tr*tiyasya7«
ratrau vyatitayaw ^ayate aHryad utpadyate, ga.tas Aa. a£arye«opa-
dish/aya savitrya sahita san brahma«o bhavati savitrirupaw X'a
brahmadhita iti brahmaz/a iti vyutpatti/i, brahmawa^atitvam asya
sampannam ity artha^, Say.
Viz. immediately on the ' churning-sticks' being set in motion.
* The Gayatri (Savitri) consists of three octosyllabic padas, form-
ing two half-verses of two and one pada respectively ; whilst an
Anush/ubh (Savitri) would consist of four octosyllabic padas, two
of which make a half-verse.
90 SATAPATHA-BRAHMAtfA.
two (principal) breathings, the out-breathing and the
up-breathing 1, it is the out-breathing and the up-
breathing he thus lays into him ; — then the whole
(verse) : there being this one vital air (in man),
he thus lays the whole vital air into the whole
of him.
1 6. As to this they say, ' When one has admitted
a Brahmawa to a term of studentship, he should not
carry on sexual intercourse, lest 'he should gene-
rate this Brahma^a from shed seed ; for, indeed, he
who enters on a term of studentship becomes an
embryo.'
17. And concerning this they also say, ' He may
nevertheless do so, if he chooses; for these creatures
are of two kinds, divine and human, — these human
creatures are born from the womb, and the divine
creatures, being the metres (verses of scripture), are
born from the mouth : it is therefrom he (the teacher)
produces him, and therefore he may do so (have
intercourse) if he chooses.'
18. And they also say, 'He who is a Brahma/£arin
should not eat honey, lest he should reach the end
of food, for honey, doubtless, is the utmost (supreme)
essence of plants.' But .5Vetaketu Aruweya, when
eating honey, whilst he was a student, said, ' This
hone)', in truth, is the remainder (essential part) of
the triple science (the Vedas), and he, indeed, who
has such a remainder, is an essence.' And, indeed,
if a Brahma/'arin, knowing this, eats honey, it is just
as if he were to utter either a ifo'k-verse, or Ya^us-
formula, or a Saman-tune : let him therefore eat
freely of it.
1 That is, the breath of the mouth, and that of the nostrils.
xi kanda, 5 adhyaya, 5 buahmaaw, 5. 9 1
Fifth Braiimaata.
The .Satatiratram, or Sacrificial Session of a
Hundred Atiratra-Sacrifices.
1. Now, when the gods were passing upwards to
the world of heaven, the Asuras enveloped them in
darkness. They spake, ' Verily, by nothing else
save a sacrificial session is there any way of dis-
pelling this (darkness) : well, then, let us perform
a sacrificial session ! '
2. They entered upon a sacrificial session of
a hundred Agnish/oma (days), and dispelled the
darkness as far as one may see whilst sitting ; and in
like manner did they, by (a session of) a hundred
Ukthya (days), dispel the darkness as far as one
may see whilst standing.
3. They spake, ' We do indeed dispel the darkness,
but not the whole of it : come, let us resort to
Father Pra^apati.' Having come to Father Pra^a-
pati, they spake, ' Reverend sir, when we were
passing upwards to the world of heaven the Asuras
enveloped us in darkness.'
4. ' We entered upon a sacrificial session of a
hundred Agnish/omas, and dispelled the darkness
as far as one may see whilst sitting ; and in like
manner did we dispel the darkness as far as one may
see whilst standing : do thou teach us, reverend sir,
how, by dispelling the Asuras and darkness, and all
evil, we shall find (the way to) the world of
heaven ! '
5. He spake, c Surely, ye proceeded by means of
two sacrifices, the Agnish/oma and Ukthya, which
do not contain all Soma-rites l ; — enter ye upon
1 Viz. neither the Sho</a.rin which, to (the twelve stotras, and
92 SATAPATIIA-BRAHMAiVA.
a sacrificial session of a hundred Atiratras : when
ye have thereby repelled the Asuras and darkness,
and all evil, ye shall find the world of heaven.'
6. They entered upon a sacrificial session of
a hundred Atiratras ; and, having thereby repelled
the Asuras and darkness, and all evil, they found
(the way to) the world of heaven. In their first
fifty days* the night-hymns reached into the day,
and the day-hymns into the night.
7. They spake, 'Verily, we have got into con-
fusion and know not what to do : come, let us resort
to Father Pra^apati ! ' Having come to Father
Pra^apati, they spake (the verses), 'Our night-hymns
are (chanted) in daytime, and those of the day at
night : O sage, being learned and wise, teach thou
us who are ignorant (how to perform) the sacri-
fices ! '
8. He then recited to them as follows, 'A stronger,
pursuing, has, as it were, driven a great snake from
its own place, the lake : therefore the sacrificial
session is not carried through.'
9. ' For your Asvina (^astra), being recited, has
indeed driven the morning-litany from its place 2.' —
.rastras of the Agnish/oma, and) the fifteen chants of the
Ukthya, adds a sixteenth; and the Atiratra which has thirteen
additional chants (and recitations), viz. three nocturnal rounds of
* * A,
four chants each, and one twilight-chant, followed by the Asvina-
jastra, recited by the Hot;-/. No account is here taken of either
the Atyagnish/oma of thirteen chants, or the Aptoryama, which,
to those of the Atiratra, adds four more chants. Cf. part ii, p. 397,
note 2.
1 Or, perhaps, rather, in their days prior to the fiftieth (arvakpa«-
H.reshv aha/;su), St. Petersb. Diet.
2 The Ajvina-jastra, with the recitation of which, by the
Hot//, the Atiratra concludes, takes the place, and is, indeed,
XI KANDA, 5 ADHYAYA, 5 BRAHM A.YA, IO. 93
' What ye, being wise, have unwise-like driven from
its place, take ye up that gently through the Pra-
sastri, reciting so as not to disturb ' (the Hotri).'
10. They spake, ' How, then, reverend sir, is
(the A^vina-^astra properly) recited and how is the
recitation not disturbed ? ' He spake, ' When the
A
Hot/7, in reciting the A^vina-^astra, reaches the end
A
of the Gayatra metre of the Agneya-kratu -, the
Pratiprasthatrz 3 should carry round the Vasativari
water 4, and bespeak the Pratar-anuvaka for the
Maitravaruwa (seated) between the two Havirdhana
(carts containing the offering-material). The Hotrz
recites (the Aj'vina-i'astra) in a loud voice, and the
other (the Maitravariwa) repeats (the morning-
litany) in a low voice, only just muttering it : in this
merely a modification, of the Pratar-anuvaka, or morning-litany (see
part ii, p. 229, note 2), by which an ordinary Soma-sacrifice is
ushered in. Like it, its chief portion consists of three seccions,
termed kratu, of hymns and detached verses a Idressed to the
'early-coming' deities, Agni, Ushas and the two Ajvins. The
whole is to consist of not less than a thousand Br/hatis, that is
to say, the whole matter is to amount to at least 36,000 syllables.
For a full account of this -Sastra, see Haug's Transl. of Ait. Br.,
p. 268.
Whilst the Hotrz' is reciting the A.rvina-.s'astra, his first assistant,
the Praj-astr*' (or, as he is more commonly called, the Maura varuwa),
is to repeat the Pratar-anuvaka in a low voice.
2 The hymns and detached verses of each of the three sections —
A A. A
the Agneya-, Ushasya- and Ajvina-kratu — of the Ajvina-jastra (as
of the Pratar-anuvaka) are arranged according to the seven prin-
cipal metres — gayatri, anush/ubh, trish/ubh, br/hati, ushmh.^agati,
and pahkti — forming as many subdivisions of the three sections.
3 That is, the first assistant of the Adhvaryu priest ; the latter
having to respond (pratigara) to the Ilotr/'s calls (see part ii,
p. 326, note 1) at the beginning and end of the .S'astra, and to sit
through the recitations (III, 9, 3, 11).
4 See III, 9, 2, 13 seqq.
94 SATAPATIIA-BRAHMAJVA.
way he does not run counter to (the Hotrz's) speech
by (his own) speech, nor metre by metre.
ii. ' When the Pratar-anuvaka has been com-
pleted, he (the Pratiprasthatr/), having offered, at
their proper time \ the Upamsu and Antaryama
cups 2, presses out the straining-cloth and puts it in
the Dro^akalasa 3. And when ye have performed
the (offering of the cups of) fermented Soma 4, and
returned (to the Sadas), ye should drink the
fermented Soma (remaining in those cups). Having
then, in the proper form, completed the " tail of the
sacrifice," and taken up the cups of Soma (drawn)
subsequent to the Antaryama \ and offered the
oblation of drops c, as well as the Santani-oblation 7,
ye should perform the Bahishpavamana chant, and
enter upon the day (-performance).'
12. Concerning this there are these verses: —
' With four harnessed Saindhava (steeds) the sages
left behind them the gloom — the wise gods who
spun out the session of a hundred sacrifices.'
13. In this (sacrificial session) there are, indeed,
four harnessed (steeds), — to wit, two Hotr/s and
two Adhvaryus. — ' Like unto the artificer contriving
spikes to the spear, the sages coupled the ends of
' Yathayatanam eva prakn'tau yasmin kale huyeta tathaiva
hutva, Say.
2 See IV, 1, 1, 22 scqq. ; 1, 2, 21 seqq.
3 See II, 1, 2, 3, with note thereon.
4 That is, having, after the completion of the A.fvina-^astra, offered
to the Ajvins some of the Soma that has been standing ' over the
previous day.'
5 Viz. the Aindravayava, Maitravaruwa, &c., see IV, 1, 3, 1 seqq.
6 See IV, 2, 5, 1 seqq.
7 Called ' savanasantani ' (? i. e. continuity of pressing) by Katy.,
XXIV, 4, 1.
XI KA.VDA, 5 ADIIYAYA, 6 BRAHMAAW, 2. 95
two days : now the Danavas, we know \ will not
disorder the sacrificial thread of them stretched out
by us. — They leave undone the work of the previous
day, and carry it through on the following day, —
difficult to be understood is the wisdom of the
deities : streams of Soma flow, interlinked with
streams of Soma ! — Even as they constantly sprinkle
the equal prize-winning 2 steeds, so (they pour out)
the cups full of fiery liquor in the palace of ^aname-
^aya.' Then the Asura-Rakshas went away.
Sixth Brahmaata.
The Study of the Veda.
i. There are five great sacrifices, and they, indeed,
are great sacrificial sessions, — to wit, the sacrifice to
beings, the sacrifice to men, the sacrifice to the
Fathers, the sacrifice to the gods, and the sacrifice
to the Brahman.
2. Day by day one should offer an oblation to
beings : thus he performs that sacrifice to beings.
Day by day one should offer (presents to guests) up
to the cupful of water 3 : thus he performs that
1 Sayawa construes, — we know the extended sacrificial thread of
these (days), and the Danavas (Asuras) do not henceforth confound
us. In that case the order of words would be extremely irregular.
1 Kash//iabhr/'ta^, a^yanta (!) kash/Mni tani bibhratiti kash-
Mabhr/ta^ svadasawz (? Mandasaw) purvapadasya hrasvatvam, a^i-
dhavana;// kmavato hayan ajvan, Say. According to this authority
the general meaning of the verse is that even as the (king's) horses,
when they have performed their task, have sweet drinks poured out
on (? to) them, and thus obtain their hearts' desire, so the gods, by
performing a sacrificial session of a hundred Atiratras, in accord-
ance with Pra^apati's directions, dispel the darkness and gain the
world of heaven.
3 Or perhaps, from a cupful of water onwards, — aharahar dadyad
Q6 SATAPATIIA-BRAHMAA'A.
sacrifice to men. Day by day one should offer with
Svadha up to the cupful of water1: thus he performs
that sacrifice to the Fathers. Day by day one
should perform with Svaha up to the log of fire-
wood 2 : thus he performs that sacrifice to the
gods.
3. Then as to the sacrifice to the Brahman. The
sacrifice to the Brahman is one's own (daily) study
(of the Veda). The c£*uhu-spoon of- this same sacri-
fice to the Brahman is speech, its upabhr/t the mind,
its dhruva the eye, its sruva mental power, it;
purificatory bath truth, its conclusion heaven. And,
verily, however great the world he gains by giving
away (to the priests) this earth replete with wealth,
thrice that and more — an imperishable world does
he gain, whosoever, knowing this, studies day by
day his lesson (of the Veda) : therefore let him study
his daily lesson.
4. Verily, the 7?/k-texts are milk-offerings to the
gods ; and whosoever, knowing this, studies day by
day the J?ik-texts for his lesson, thereby satisfies
the gods with milk-offerings ; and, being satisfied,
they satisfy him by (granting him) security of
iti manushyan udduya odapatrat udakapuritam pat ram udapatram
udakapatravadhi yad odanadikaw dadyat sa manushyaya^wa ity
artha^, Say. — Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq.
1 In making offering to the (three immediately preceding)
departed ancestors, water is poured out for them (to wash them-
selves with) both at the beginning and at the end of the ceremony ;
see II, 4, 2, 16 ; 23; II, 6, 1, 34 ; 41, where each time it is said that
this is done 'even as one would pour out water for (a guest) who
is to take (or has taken) food with him ;' — pit/vh udduya pratyahaw
svadhakarewa annadikam udapatraparyantaw dadyat, Say.
2 Apparently the log of wood placed on the (Jarhapatya after the
completion of the offering.
XI KA.VDA, 5 ADHYAYA, 6 BRAHMAiVA, 7. 97
possession l, by life-breath, by seed, by his whole
self, and by all auspicious blessings ; and rivers
of ghee and rivers of honey flow for his (departed)
Fathers, as their accustomed draughts.
5. And, verily, the Ya^us-texts are ghee-offerings
to the gods ; and whosoever, knowing this, studies
day by day the Ya^us-texts for his lesson thereby
satisfies the gods with ohee-offerinrrs ; and, being
satisfied, they satisfy him by security of possession,
by life-breath, by seed, by his whole self, and by
all auspicious blessings ; and rivers of ghee and
rivers of honey flow for his Fathers, as their accus-
tomed draughts.
6. And, verily, the Saman-texts are Soma-offer-
ings to the gods ; and whosoever, knowing this,
studies day by day the Saman-texts for his lesson
thereby satisfies the gods with Soma-offerings ; and,
being satisfied, they satisfy him by security of
possession, by life-breath, by seed, by his whole
self, and by all auspicious blessings ; and rivers
of ghee and rivers of honey flow for his Fathers,
as their accustomed draughts.
7. And, verily, the (texts of the) Atharvarigiras
are fat-offerings to the gods ; and whosoever, know-
ing this, studies day by day the (texts of the)
Atharvarigiras for his lesson, satisfies the gods with
fat-offerings ; and, being satisfied, they satisfy him
by security of possession, by life-breath, by seed, by
his whole self, and by all auspicious blessings ; and
rivers of ghee and rivers of honey flow for his
Fathers, as their accustomed draughts.
1 Apraptasya phalasya praptir yoga^ tasj a paripalanaw kshema/i,
Say.
[44] H
98 SATAPATHA-BRAHMAJVA.
8. And, verily, the precepts ], the sciences 2, the
dialogue3, the traditional myths and legends4, and
the Ndra.sa.msi Gathas5 are honey-offerings to
the gods ; and whosoever, knowing this, studies
day by day the precepts, the sciences, the dialogue,
the traditional myths and legends, and the Nara-
samsi Gathas, for his lesson, satisfies the gods with
honey-offerings ; and, being satisfied, they satisfy
him by (granting him) security of possession, by
life -breath, by seed, by his whole self, and by all
auspicious blessings ; and rivers of ghee and rivers
of honey flow for his Fathers, as their accustomed
draughts.
1 The Anu-rasanani, according to Sayawa, are the six Vedarigas,
or rules of grammar, etymology, &c.
Q By vidya//, according to Saya7/a, the philosophical systems,
Nyaya, Mimawsa, &c, are to be understood. More likely, how-
ever, such special sciences as the ' sarpavidya ' (science of snakes)
are referred to ; cf. XIII, 4, 3, 9 seqq.
3 Vakovakyam, apparently some special theological discourse,
or discourses, similar to (if not identical with) the numerous
Brahmodya, or disputations on spiritual matters. As an example
of such a dialogue, Sayawa refers to the dialogue between Uddalaka
Arum and Svaidayawa Gautama, XI, 4, 1, 4 seqq.
4 Itihasa-purawa : the Itihasa, according to Sayawa, are cos-
mological myths or accounts, such as ' In the beginning this
universe was nothing but water,' &c. ; whilst as an instance of the
Purawa (stories of olden times, puratanapurushavmtanta) he refers
to the story of Pururavas and Urva^i. Cf. Max Muller, History of
Ancient Sanskrit Literature, p. 41.
5 Or, the Gathas and Narajarasfs. Saya«a, in the first place,
takes the two as one, meaning ' stanzas (or verses) telling about
men ;' but he then refers to the interpretation by others, according
to which the Gathas are such verses as that about ' the great snake
driven from the lake' (XI, 5, 5, 8); whilst the Nanuawzsis would be
(verses ' telling about men ') such as that regarding Ganameg-aya
and his horses (XI, 5, 5, 12). On Aitareyar. II, 3, 6, 8, Saya«a
quotes ' prata^ pratar anritam te vadanti ' as an instance of a Gatha.
XI KAXDA, 5 ADIIVAVA, 7 BRAIIMA.YA, I. 99
9. Now, for this sacrifice to the Brahman there
are four Yasha/-calls \ — to wit, when the wind
blows, when it lightens, when it thunders, and when
it rumbles - : whence he who knows this should
certainly study :! when the wind is blowing-, and
when it lightens, or thunders, or rumbles, so as
not to lose his Vasha/-calls ; and verily he is freed
from recurring death, and attains to community of
nature (or, being) with the Brahman. And should
he be altogether unable (to study), let him at least
read a single divine word ; and thus he is not shut
out from beings *.
Seventh Brahmaaa.
1. Now, then, the praise of the study (of the
scriptures). The study and teaching (of the Veda)
are a source of pleasure to him, he becomes ready-
minded 5, and independent of others, and day by
day he acquires wealth. He sleeps peacefully; he
is the best physician for himself; and (peculiar)
to him are restraint of the senses, delight in the
one thing °, growth of intelligence, fame, and the
(task of) perfecting the people7. The growing
1 That is, the call ' Vausha/ ! ' with which, at the end of the
offering-formula, the oblation is poured into the fire.
2 That is, when the rumbling of distant thunder is heard ; or,
perhaps, when there is a rattling sound, as from hail-stones.
3 Hardly, should only study, — adhiyitaiva.
* Or. from (the world of) spirits (?).
5 Or, as Sayawa takes it to mean, of intent, undistracted mind, —
yuktam avikshiptam ekagrawz mano yasya sa yuktamana^.
6 Sayawa seems to take ' ekaramata ' in the sense of ' remaining
always the same/ — eka eva sann a samantad bhavatity ekaramas
tasya bhava^.
7 Or, perfecting the world, — tadyukto yo lokas tasya pakti/$ pari-
pako bhavati, Say.
H 2
IOO DATAPATH A-BRAHMAATA.
intelligence gives rise to four duties attaching to the
Brahma#a — Brahmaz/ical descent, a befitting deport-
ment, fame, and the perfecting of the people ; and the
people that are being perfected guard the Brahma^a
by four duties — by (showing him) respect, and
liberality, (and by granting him) security against
oppression, and security against capital punishment.
2. And, truly, whatever may be the toils here
between heaven and earth, the study (of the scrip-
tures) is their last stage, their goal (limit) for him
who, knowing this, studies his lesson : therefore
one's (daily) lesson should be studied.
3. And, verily, whatever portion of the sacred
poetry (/Wandas) he studies for his lesson with that
sacrificial rite \ offering is made by him who, know-
ing this, studies his lesson : therefore one's (daily)
lesson should be studied.
4. And, verily, if he studies his lesson, even
though lying on a soft couch, anointed, adorned
and completely satisfied, he is burned (with holy
fire2) up to the tips of his nails, whosoever, know-
ing this, studies his lesson : therefore one's (daily)
lesson should be studied.
5. The AVk-texts, truly, are hone)-, the Saman-
texts ghee, and the Ya^ns-texts ambrosia ; and,
indeed, when he studies the dialogue that (speech
and reply) is a mess of milk and a mess of meat.
1 The study of the Veda being ' the sacrifice of the Brahman,'
the reading of a portion is, as it were, a special rite, or form of
offering, belonging to that sat rifice. Sayawa, on the other hand,
takes it to mean that thr student performs, as it were, the particular
rite, or offering, to which the portion he reads may refer. It may,
indeed, be implied, though it certainly is not expressed in the text.
2 Thus A. Weber, Ind. Stud. X, p. 112; — •yaiirapia'anena tapas-
tapto bhavati, Say.
XI KAATA, 5 ADHYAYA, 7 LRAIIMAA'A, IO. IOI
6. And, indeed, he who, knowing" this, studies
day by day the TtYk-texts for his lesson, satisfies
the gods with honey, and, thus satisfied, they satisfy
him by every object of desire, by every kind of
enjoyment.
j. And he who, knowing this, studies day by day
the Saman-texts for his lesson, satisfies the gods
with ghee ; and, being satisfied, they satisfy him by
every object of desire, by every kind of enjoyment.
8. And he who, knowing this, studies day by day
the Ya^us-texts for his lesson, satisfies the gods with
ambrosia ; and, being satisfied, they satisfy him by
every object of desire, by every kind of enjoyment.
9. And he who, knowing this, studies day by day
the dialogue, the traditional myths and legends, for
his lesson, satisfies the gods by messes of milk and
meat ; and, being satisfied, they satisfy him by every
object of desire, by every kind of enjoyment.
10. Moving, indeed, are the waters, moving is the
sun, moving the moon, and moving the stars ; and,
verily, as if these deities did not move and act, even
so will the Brahma/^a be on that clay on which he
does not study his lesson : therefore one's (daily)
lesson should be studied. And hence let him at least
pronounce either a 7?/k-verse or a Ya<nis- formula,
or a Saman-verse, or a Gatha, or a Kumbya1, to
ensure continuity of the Vrata 2.
1 A • Kumbya,' according to Sayawa, is a Brahma//a-passage
explanatory of some sacrificial precept or rite (vidhyarthavadat-
makaw brahmawa-vakyam) ; whilst, on Aitareyar. II, 3, 6, 8, the
same commentator explains it as a verse (r/g-vi-s-esha) conveying
some precept of conduct (aHra-riksharupa), such as ' brahma-
Xarvasyapayanaw karma kuru, diva ma svapsi/;,' &c. Cf. Prof. F.
Max Mtiller's transl., Upanishads I, p. 230, note 2.
2 This is in keeping with the mystic representation of this and
102 satapatha-braiimaa'a.
Eighth Bkaiimaata.
i. Verily, in the beginning", Pra^apati alone was
here. He desired, ' May I exist, may I be generated.'
He wearied himself and performed fervid devo-
tions : from him, thus wearied and heated, the
three worlds were created — the earth, the air, and
the sky.
2. He heated these three worlds, and from them,
thus heated, three lights (^yotis) were produced —
Agni (the fire), he who blows here (Vayu), and
Siirya (the sun).
7. He heated these three lights, and from them,
thus heated, the three Vedas were produced — the
/vVg-veda from Agni, the Ya^ur-veda from Vayu,
and the Sama-veda from Surya.
4. He heated these three Vedas, and from them,
thus heated, three luminous essences ] were pro-
the preceding chapters which represent the daily study of the
scriptural lesson as a sacrifice continued day by day. The student,
as the sacrificer, has accordingly, during the sacrifice (that is, during
the period of his study of the Vedas, or for life), as it were, to limit
his daily food to the drinking of the Vrata-milk, which rule he
obeys symbolically by reciting such a verse or formula.
1 ? Saya;/a takes ' jukra ' here in the sense of ' flame, light '
(vyahr/tirupaz/i te^awsi) ; whilst the St. Petersb. Diet, assigns to it
the meaning of 'sap, juice' (Saft, Seim, cf. next note). Ait. Br.
V, 32, contains a very similar passage in which the same process of
evolution is set forth : — Pra^apati first creates the three worlds,
earth, air, and heaven. From them, being heated by him, three
lights (gyotis) are produced — Agni from the earth, Vayu from the
air, and Aditya from the <-ky (or heaven). From them, being
heated, the three Vedas are produced — the i?/g-veda from Agni, the
Yagair-veda from Vayu, and the Sama-veda from Aditya. From
the Vedas, being heated, three flames (.rukra, luminaries, Haug)
are produced — Bhu/i from the AYg-vcda, Bhuva// from the Yagur-
XI KAXDA, 5 ADHVAVA, S BRA 1 1 MA AW, 6. IO3
duced — 'bhu/k' from the AYg-veda, 'bhuva/^' from die
Ya^iir-veda, and ' svar ' from the Sama-veda. And
with the A/g-veda they then performed the work of
the Hotri priest, with the Ya^ur-veda the work of
the Adhvaryu, and with the Sama-veda the work
of the Udgatr/; and what luminous essence1 there
was in the threefold science, therewith the work of
the Brahman priest then proceeded.
5. The gods spake unto Prat^apati, ' If our sacri-
fice were to fail in respect of either the Ri/c, or
the Ya^us, or the Saman, whereby should we
heal it?'
6. He spake, ' If (it were to fail) in respect of the
Rik, ye should take ghee by four ladlings and offer
it in the Garhapatya fire with ' Bhu/i ! ' and if in
respect of the Ya^us, ye should take ghee by four
ladlings and offer it in the Agnidhriya — or in the
Anvaharyapa/'ana 2 in the case of a Havirya^a —
with ' Bhuva// ! ' and if in respect of the Saman,
ye should take ghee by four ladlings and offer it in
the Ahavaniya with 'Svar!' But if it should not
be known (where the mistake has occurred), ye
A
should make offering in the Ahavaniya after utter-
veda, and Svar from the Sama-veda. From these in the same way-
are produced three sounds (or letters, varwa), a, u and m, which
being combined yield the syllable ' Om.' Cp. J. Muir, Original
Sanskrit Texts, vol. iii, p. 4.
1 Here Sayawa also seems to take ' jukra ' in the sense of ' pure,
essential part ' — nirmala/// rupa/w saratvatawwa^ (!).
2 That is, the Dakshiwagni. At the Havirya^z/a (of which class
of sacrifices, performed in the PraX'inavaw.ra hall, the full and
new moon serves as model) there is no Agnidhriya, which is,
however, required for the Soma-sacrifice. See the plan in part ii,
P- 475-
] 04 SATAPATHA-BRAHMAiVA.
ing rapidly all (the three sacred words1) : thus one
heals the 7?/g-veda by the /vYg-veda 2, the Ya^ur-
veda by the Ya^ur-veda, and the Sama-veda by the
Sama-veda ; — even as one would put together joint
with joint3, so does he put together (the broken
part of the sacrifice) whoever heals it by means
of these (three sacred words). But if he heals it
in any other way than this, it would be just as if
one tried to put together something that is broken
with something else that is broken, or as if one
were to apply some poison as lotion to a broken
part4. Let him therefore appoint only one who
knows this (to officiate as) his Brahman, and not
one who docs not know this.
7. As to this they say, ' Seeing that the work of
the Hotrz is performed with the /?zg-veda, that
of the Adhvaryu with the Ya^ur-veda, and that of
the Udgatrz with the Sama-veda, wherewith then
is the work of the Brahman (performed) ? ' Let
him reply, ' With that threefold science.'
1 According to Saya/za, offering would be used with the formula
Bhur bhuva/; sva/?, svaha !'
2 Viz. by the word ' bhu//,' representing that Veda.
3 Yatha. khalu loke bhagnaw hastapadadiparva tatsannihitena-
nyena parvawa purushaya sawdadhyat saw.deshayet, evam evanena
vy;'di;7'ti_^;7anena tat tad avedoktaw prabhr/sh/am ahga;;/ puna^
saliitaw bhavati, Say.
4 ? Or, as if one were to put some fluid into some broken (vessel;
or, on some broken part), — yatha ,nr//cna bhagnena anya^' khtrnam
bhagna/ft vastu sa/;/dhitset sa/tfdhatum \kkhtt; yatha va ^ir«e gara;«
bhaktavayave garam abhinidadhyat pra//daUipcta (? prakshipet),
Say.
XI K,\.V7).\, 5 ADHYAYA, 9 URAIIMAAW, 5. IO5
X INT 1 1 BkAIIMAA'A.
The Adabhya-Graha.
i. Now, the Amsu (cup of Soma)', indeed, is no
other than Pra^apati ; and it is the body of this
(sacrifice), for Pra^apati, indeed, is the body. And
the Adabhya2 (cup of Soma) is no other than
speech. When he draws the A;;mi-cup, and then
the Adabhya-cup, he thereby constructs the body
of this (sacrifice) and then establishes that speech
therein.
2. And, indeed, the Amsu is also the mind, and
the Adabhya speech ; and the Amsu is the out-
breathing, and the Adabhya the up-breathing; and
the Az/mi is the eye, and the Adabhya the ear :
these two cups they draw for the sake of wholeness
and completeness.
3. Now, the gods and the Asuras, both of them
sprung from Pra^apati, were contending, — it was for
this very sacrifice, for Pra^apati, that they were
contending, saying, ' Ours he shall be ! ours he
shall be ! r
4. The gods then went on singing praises, and
toiling. They saw this cup of Soma, this Adabhya,
and drew it : they seized upon the (three) Soma-
services, and possessed themselves of the whole
sacrifice, and excluded the Asuras from the sacrifice.
5. They spake, 'Surely, we have destroyed (ada-
bhama) them ; ' whence (the cup is called) Adabhya ;
— ' the)- have not destroyed (dabh) us ; ' whence
also (it is called) Adabhya. And the Adabhya
1 See IV, 1, 1, 2 ; 6, 1, 1.
2 See part ii, p. 424, note 1.
106 SATAPATHA-BRAHMA2VA.
being speech, this speech is indestructible, whence
also it is (called) Adabhya ; and, verily, in like
manner does he who knows this possess himself
of the whole sacrifice of his spiteful enemy, and
exclude and shut out his spiteful enemy from all
participation in the sacrifice.
6. Into the same vessel with which he draws the
Amsu1 he pours water from the Nigrabhya/i2,
and therein puts those Soma-plants 3 with (Va£\ S.
VIII, 47) —
7. 'Thou art taken with a support4: for
Agni I take thee, possessed of the Gayatri
metre!' — the morning-service is of Gayatri nature:
he thus possesses himself of the morning-service ; —
'For Indra I take thee, possessed of the
Trish/ubh metre!' — the midday-service is of
Trish/ubh nature : he thus possesses himself of
the midday-service; — 'For the Vi^ve Deva//
I take thee, possessed of the (7agati metre!'
— the evening-service is of Cagati nature : he thus
possesses himself of the evening-service; — 'The
Anush/ubh is thy song of praise;' — whatever
is subsequent to the (three) services5, that is of
Anush/ubh nature : it is thereof he thus possesses
1 See IV, 6, 1, 3 seq.
2 That is, the water originally taken from the Pra/nta water, and
poured into the (square) Hotrz's cup (made of Udumbara wood),
to be used for moistening the Soma-plants.
a For the Addbhya he puts three Soma-plants into the Hot/7's
cup.
1 According to Katy. XII, 6, 15, this portion of the formula —
the ; upayama,' or support — is repeated before the formulas of each
of the three plants, hence also before 'For Indra . . . ,' and 'For the
Yi.we Deva^z . . .'
6 Viz. the Ukthyas, Shor/aj-in. &c, in forms of Soma-sacrifice
other than the Agnish/oma.
XI KANDA, 5 ADHYAYA, 9 BUAIIMAAW, II. IOJ
himself. He does not press this (batch of Soma-
plants) lest he should injure speech (or, the voice
of the sacrifice), for the press-stone is a thunderbolt,
and the Adabhya is speech.
8. He merely shakes the (cup with the) plants
with (Vag. S. VIII, 48), 'In the flow of the
streaming (waters) I waft thee! in the flow
of the gurgling I waft thee! in the flow of
the jubilant I waft thee! in the flow of the
most delightsome I waft thee! in the flow of
the most sweet I waft thee!' These doubtless
are the divine waters : he thus bestows sap on him
(Pra^apati, the sacrifice) by means of both the divine
and the human waters which there are.
9. 'Thee, the bright, I waft in the bright,' — ■
for he indeed wafts the bright one in the bright ; —
'in the form of the day, in the rays of the
sun;' — he thus wafts it both in the form of the
day and in the rays of the sun.
10. [Vaf. S. VIII, 49], 'Mightily shineth the
towering form of the ball,'— for mightily indeed
shines that towering form of the ball, to wit, yonder
burning (sun); — 'the bright one, the leader of
the bright one, Soma, the leader of Soma,' —
he thereby makes that bright (sun) the leader of
the bright (Soma), and Soma the leader of the
Soma; — 'what indestructible, watchful name
there is of thine, for that do I take thee;' —
for this, to wit, speech, is indeed his (Soma's)
indestructible (adabhya), watchful name : it is thus
speech he thereby takes for speech.
11. Then, stepping out (from the Havirdhana
shed J) to (the Ahavaniya), he offers with, ' O
] It is there that the Soma-plants arc k' pt.
IOS SATAPATIIA-BRAIIMAiVA.
Soma, to this thy Soma, hail!' — he thus offers
Soma to Soma, and so does not throw speech into
the fire1. lie breathes over o-old 2 : the meaning1
of this is the same as there (on the occasion of
the Amsu). He gives as many presents (to the
priests) as for the Amsu-graha.
12. He then puts the Soma-plants back (on the
heap of plants in the Havirdhana) with (Va^. S.
VIII, 50), ' Enter thou gladly Agni's dear seat,
O divine Soma! — Enter thou willingly Indra's
dear seat, O divine Soma! — As our friend
enter thou, O divine Soma, the dear seat of
the Vi^ve Deva/H' On that former occasion
he possessed himself of the (three) Soma services :
he now restores them again, and causes them to
be no longer used up ; and with them thus restored
they perform the sacrifice.
Sixth Adiiyaya. First Braiimaata.
1. Now, Bhrzgu, the son of Varu//a, deemed
himself superior to his father Varu^a in knowledge :i.
Varu;/a became aware of this : ' He deems himself
superior to me in knowledge,' he thought.
2. He said, ' Go thou eastward, my boy ; and
1 Though the Adabhya-graha, that is, the water in which the
three Soma-plants are contained, and which alone is offered, has
been identified with speech, the wording of the formula is such
as to protect (the faculty of) speech from being burned in the fire.
2 Just as, after the offering of the A^ju-graha, he smelled at (or
breathed over) a piece of gold fastened to (? of contained in) the
spoon, see IV, 6, 1,6 seqq.
3 On this legend, see Prof. Weber, [ndische Streifen, I, p. 24 seqq.,
where the scenes here depicted arc taken to be reflections of the
popular belief of the time as to the punishments awaiting the guilty
in a future existence.
XI KAA'DA, 6 ADHYAYA, I Bl<AHMAiVA, 4. IO9
having seen there what thou shalt see, go thou
southwards; and having seen there what thou shalt
see, go thou westward ; and having seen there what
thou shalt see, go thou northward ; and having seen
there what thou shalt see, go thou toward the
northern of those two intermediate quarters in
front \ and tell me then what thou shalt see there.'
3. He then went forth from thence eastward,
and lo, men were dismembering men2, hewing off
their limbs one by one, and saying, ' This to thee,
this to me !' He said, ' Horrible ! woe is me ! men
here have dismembered men, hewing off their
limbs one by one ! ' They replied, ' Thus, indeed,
these dealt with us in yonder world, and so we
now deal with them in return.' He said, ' Is there
no atonement for this ? ' — ' Yes, there is,' they
replied. — ' What is it?' — ' Thy father knows.'
4. He went forth from thence southward, and
lo, men were dismembering men, cutting up their
limbs one by one, and saying, ' This to thee, this
to me!' He said, 'Horrible! woe is me! men
here have dismembered men, cutting up their limbs
one by one ! ' They replied, ' Thus, indeed, these
dealt with us in yonder world, and so we now deal
with them in return.' He said, ' Is- there no atone-
ment for this?' — 'Yes, there is,' they replied. — ■
' What is it ? '— ' Thy father knows.'
1 That is to say, in the north-easterly direction. Prof. Weber
seems to take it in the sense of the northern one of the two regions
intermediate between the two (regions) first referred to. This,
however, makes no sense.
2 I think, with Prof. Delbruck, Altind. Syntax, p. 404, that the
instrumental ' purushai^ ' stands in lieu of the accusative ; this con-
struction being adopted in order to avoid the double accusative
and consequent ambiguity.
I IO ffATAPATHA-BRAHMAJVA.
5. He went forth from thence westward, and lo,
men, sitting still, were being eaten by men, sitting
still ! He said, ' Horrible ! woe is me ! men, sitting
still, are eating men, sitting still!' They replied,
' Thus, indeed, these have dealt with us in yonder
world, and so we now deal with them in return.'
He said, 'Is there no atonement for this?' — 'Yes,
there is,' they replied. — ' What is it } ' — ' Thy father
knows.'
6. He went forth from thence northward, and lo,
men, crying aloud, were being eaten by men, crying
aloud! He said, 'Horrible ! woe is me! men, crying
aloud, here are eating men, crying aloud ! ' They
replied, ' Thus, indeed, these dealt with us in yonder
world, and so we now deal with them in return.'
He said, 'Is there no atonement for this?' — 'Yes,
there is,' they replied. — ' What is it ? ' — ' Thy father
knows.'
7. He went forth from thence toward the northern
of those two intermediate quarters in front, and lo,
there were two women, one beautiful, one over-
beautiful 1 : between them stood a man, black, with
yellow eyes, and a staff in his hand. On seeing
him, terror seized him, and he went home, and sat
down. His father said to him, 'Study thy day's
lesson (of scripture) : why dost thou not study
thy lesson?' He said, 'What am I to study?
there is nothing whatever.' Then Varu;/a knew,
'He has indeed seen it!'
8. He spake, 'As to those men whom thou
1 According to Saya«a ' ati-kalyawi ' means ' not beautiful (a.ro-
bhana), ugly.' Perhaps its real meaning is 'one of past beauty,'
one whose beauty has faded.
XI KAA'DA, 6 ADIIVAYA. I BRAIIMA.YA, I 3. Ill
sawest in the eastern region being dismembered
by men hewing off their limbs one by one, and
saying, " This to thee, this to me ! " they were the
trees : when one puts fire-wood from trees on (the
fire) he subdues the trees, and conquers the world
of trees.
9. ' And as to those men whom thou sawest in
the southern region being dismembered by men
cutting up their limbs one by -one, and saying,
"This to thee, this to me!" they were the cattle;
when one makes offering with milk he subdues
the cattle, and conquers the world of cattle.
10. 'And as to those men thou sawest in the
western region who, whilst sitting still, were being
eaten by men sitting still, they were the herbs :
when one illumines (the Agnihotra milk) with a
straw \ he subdues the herbs, and conquers the
world of herbs.
11. 'And as to those men thou sawest in the
northern region who, whilst crying aloud, were being
eaten by men crying aloud, they were the waters :
when one pours water to (the Agnihotra milk), he
subdues the waters, and conquers the world of
waters.
12. 'And as to those two women whom thou
sawest, one beautiful and one over-beautiful, — the
beautiful one is Belief: when one offers the first
libation (of the Agnihotra) he subdues Belief, and
conquers Belief; and the over-beautiful one is
Unbelief: when one offers the second libation, he
subdues Unbelief, and conquers Unbelief.
13. 'And as to the black man with yellow eyes,
1 See II, 3, 1, 16.
I I 2 DATAPATH A-BRAHMA.YA.
who was standing between them with a staff in his
hand, he was Wrath : when, having- poured water
into the spoon, one pours (the libation into the fire),
he subdues Wrath, and conquers Wrath ; and,
verily, whosoever, knowing; this, offers the Ap-ni-
hotra, thereby conquers everything, and subdues
everything.'
Second Brahma^a.
i. Now, Canaka of Videha once met some
Brahmawas who were travelling about \ to wit,
•Svetaketu Aru/«?eya, Soma^ushma Satya-
yaijrjii, and Ya^"»avalkya. He said to them,
' How do ye each of you perform the Agnihotra ? '
A.
2. .Svetaketu Aruz/eya replied, ' O great king, I
make offering, in one another, to two heats, never-
failing and overflowing with glory.' — ' How is
that ? ' asked the king. — ' Well, Aditya (the sun)
is heat : to him I make offering in A^ni in the
evening; and Agni, indeed, is heat: to him I make
offering in the morning in Aditya '-'.' — ' What
becomes of him who offers in this way ? ' asked the
1 Or, driving about (and officiating at sacrifices); see XI, 4, 1, 1.
For a translation of this story see Max Miiller, History of Ancient
Sanskrit Literature, p. 421 seqq.
a Aditya/// saya///kfde agnav anupravish/a/// ^uhomi havisha tar-
payatni ; athagnir api gharma//, sa pratar adityam anupravijati, tarn
agni/// prata//kaL- iditye sthita/w havisha pri//ayami, Say. — At II,
3, 1, 36, instead of — 'In the evening he offers Surya in Agni, and
in the morning he offers Agni in Surya ' — we ought probably to
translate, — ' In the evening he makes offering to Siirya in Agni.
and in the morning he makes offering to Agni in Surya.' The
commentary there would admit of either rendering : — Agnir
^yotir, iti mantre/za ^uhvad agnav eva santawz surya/// ^uhoti, tatha
ka. ^yoti/uabda^ suryavaX-ana// ; prdta/zkale tu surye santam agni///
^uhoti.
XI KXXDA, 6 ADHYAYA, 2 KRAI IMA.V A, 5. I 13
king. — ' He verily becomes never-failing in pros-
perity and glory, and attains to the fellowship of
those two deities, and to an abode in their world.'
3. Then Somajushma Satyaya;>vn said, ' I, O king,
make offering to light in light.' — ' How is that ? '
asked the king. — 'Well, Aditya is light: to him
I make offering in Agni in the evening:; and Asfni,
indeed, is light : to him I make offering in Aditya
in the morning.' — ' What becomes of him who offers
in this way ? ' — ' He verily becomes lightsome, and
glorious, and prosperous ; and attains to the fellow-
ship of those two deities, and to an abode in their
world.'
4. Then Ya^avalkya said, ' When I take out the
fire (from the Garhapatya), it is the Agnihotra itself,
I thereby raise *. Now when Aditya (the sun) sets,
all the gods follow him ; and when they see that
lire taken out by me, they turn back. Having then
cleansed the (sacrificial) vessels, and deposited them
(on the Yedi), and having milked the Agnihotra
cow, I gladden them, when I see them, and when
they see me.' — ' Thou, O Ya^avalkya, hast in-
quired most closely into the nature of the Agni-
hotra,' said the king ; ' I bestow a hundred cows
on thee. But not even thou (knowest) either the
uprising, or the progress, or the support, or the
contentment, or the return, or the renascent world
of those two (libations of the Agnihotra).' Thus
saying, he mounted his car and drove away.
5. They said, 'Surely, this fellow of a Ra^anya
has outtalked us : come, let us challenge him to
1 Yad yada ahavaniyaw garhapatyad aham uddharami tat tada-
nisi krnsnam angopangasahitam agnihotram eva udyaXvMami
udvahami, Say.
[44] I
1 14 SATAPATIIA-BRAHMAAA.
a theological disputation ! ' Ya^avalkya said, ' We
are Brahma was, and he is a Ra^anya : if we were
to vanquish him, whom should we say we had
vanquished ? But if he were to vanquish us, people
would say of us that a Ra^anya had vanquished
Brahma^as : do not think of this ! ' They approved
of his words. But Ya^avalkya, mounting his car,
drove after (the king). He overtook him, and he
(the king) said, ' Is it to know the Agnihotra, Ya<?;1a-
valkya ? ' — ' The Agnihotra, O king ! ' he replied.
6. ' Well, those two libations, when offered,
rise upwards : they enter the air, and make the air
their offering- fire, the wind their fuel, the sun-motes
their pure libation : they satiate the air, and rise
upwards therefrom.
7. 'They enter the sky, and make the sky their
offering-fire, the sun their fuel, and the moon their
pure libation : they satiate the sky, and return
from there.
8. ' They enter this (earth), and make this (earth)
their offering- fire, the fire their fuel, and the herbs
their pure libation : they satiate this (earth), and
rise upwards therefrom.
9. ' They enter man, and make his mouth their
offerincr-fire, his tongue their fuel, and food their
pure libation: they satiate man; and, verily, for
him who, knowing this, eats food the Agnihotra
comes to be offered. They rise upwards from there.
10. ' They enter woman, and make her lap their
offering-fire, her womb the fuel, — for that (womb)
is called the bearer, because by it Pra^apati bore
creatures, — and the seed their pure libation : they
satiate woman ; and, verily, for him who, knowing
this, approaches his mate, the Agnihotra comes to
XI kXnDA, 6 ADHYAYA, 3 BRAHMA.VA, 4. I I 5
be offered. The son who is born therefrom is the
renascent world : this is the Agnihotra, Y;i;T;/a-
valkya, there is nothing higher than this.' Thus
he spoke ; and Ya^v/avalkya granted him a boon.
He said, ' Let mine be the (privilege of) asking
questions of thee when I list, Ya^;2avalkya ! '
Thenceforth Canaka was a Brahman.
Third Braii.ma.va.
1. kanaka of Videha performed a sacrifice
accompanied with numerous gifts to the priests.
Setting apart a thousand cows, he said, ' He who
is the most learned in sacred writ amongst you,
O Brahma^as, shall drive away these (cows) : ! '
2. Ya^v/avalkya then said, ' This way (drive)
them ! ' They said, ' Art thou really the most
learned in sacred writ amongst us, Ya^avalkya?'
He replied, ' Reverence be to him who is most
learned in sacred writ ! We are but hankering
after cows V
3. They then said (to one another), ' Which of
us shall question him?' The shrewd .Sakalya
said, ' I ! ' When he (Ya^/avalkya) saw him, he
said, ' Have the Brahma;<;as made of thee a thing
for quenching the firebrand, 6akalya ? '
4. He said3, ' How many gods are there, Ya^;/a-
valkya ?' — 'Three hundred and three, and three
thousand and three,' he replied. — ' Yea, so it is !' he
said. ' How many gods are there really, Y£f»a-
valkya ?' — 'Thirty-three.' — 'Yea, so it is!' he said.
1 One might also construe, — These are yours, O Brahmaoas :
he who is the most learned in sacred writ shall drive (them) away.
Cf. Delbruck, Altind. Syntax, pp. 251, 363.
2 Gokama eva kevalaw vaya/n smaA bhavama/j, Say.
3 See XIV, 6, 9, 1 seqq.
I 2
1 1 6 satapatha-brAhmaata.
' How many gods are there really, Ya^avalkya ?' —
'Three.' — 'Yea, so it is!' he said. 'How many
gods are there really, Ya^vlavalkya ? ' — ' Two.' —
' Yea, so it is ! ' he said. ' How many gods are there
really, Ya^avalkya ?' — ' One and a half.'— ' Yea. so
it is!' he said. 'How many gods are there really,
Ya;'7/avalkya ?' — 'One.' — 'Yea, so it is!' he said.
' Who are those three hundred and three, and three
thousand and three ?'
5. He replied, ' These are their powers, but
thirty-three gods indeed there are.' — ' Who are those
thirty-three?' — 'Eight Vasus. eleven Rudras, and
twelve Adityas, — that makes thirty-one; and Indra
and Pra^apati make up the thirty-three.'
6. 'Who are the Vasus ?' — 'Agni, the Earth, Vayu
(the wind), the Air, Aditya (the sun), Heaven, the
Moon, and the Stars : — these are the Vasus, for these
cause all this (universe) to abide (vas), and hence
they are the Vasus.'
7. ' Who are the Rudras ? ' — ' These ten vital airs
in man, and the self (spirit) is the eleventh : when
these depart from this mortal bod)', they cause wail-
ing (rud), and hence they are the Rudras.'
8. ' Who are the Adityas ?' — ' The twelve months
A
of the year : these are the Adityas, for they pass
whilst laying hold on everything here ; and inasmuch
as they pass whilst laying hold (a-da) on everything
hero, they are the Adityas.'
9. ' Who is Indra, and who Pra^apati ?' — ' Indra,
indeed, is thunder1, and Pra^apati the sacrifice.' —
1 What is thunder ?'- -' The thunderbolt.' — ' What is
the sacrifice ?' — ' Cattle.'
1 Sayawa takes ' stanaj imu ' in the sense of ' thunder-cloud,' —
stanayimu/r stananajilo gar^an paiyanya ity artha//.
xi kA.y/ja, 6 adhyaya, 3 i;kaiima.va, 11. 117
10. 'Who are those three gods?' — 'These three
worlds, for therein all the gods are contained.' —
'Who are those two gods?' — 'Food and breath
(life).'- ' Who is the one and a half?' — ' He who is
blowing here1 (Vayu, the wind).' — 'Who is the one
god?'— 'Breath.'
11. He (Ya^avalkya) said, 'Thou hast gone on
questioning me beyond the deity-, beyond which there
must be no questioning : thou shalt die ere such and
such a day, and not even thy bones shall reach thy
home !' And so, indeed, did he (.Sakalya) die ; and
robbers carried off his bones3, taking them for some-
thing else4. Wherefore let no man decry5 any one, for
even (by) knowing this, he gets the better of him6.
1 XIV, 6, 9, 10, the use of ' adhyardha (having one half over)'
in connection with the wind is accounted for by a fanciful
etvmologv, viz. because the wind succeeds (or prevails) over
(adhy-ardh) everything here.
i it is, as would seem, Pra^apati, cf. XIV, 6, 6, 1, where
Ya^navalkya tells Gargi how one world is ' woven ami rewoven '
on another, the last being that of Pra^apati, which was woven on
that of the Brahman ; and when Gargi asks him as to what world
the Brahman-world was woven on, he gives the same reply as here,
viz. that there must be no questioning beyond that deity (Pra^apati).
' Prof. Weber. Ind. Streifen, I, p. 21, connects this feature with
the belief in a strictly personal existence after death prevailing at
the time of the Brahma;/a, which involved, as a matter of great
moment, the careful collection of the bones after the corpse had
been burnt, with a view to their being placed in an earthen vessel
and buried. — Cf. Ajval. Grz'hyas. IV, 5, 1 seqq. ; Katy. Sr. XXI,
3, 7 seqq. See also J. Muir. Orig. Sanskrit Texts, vol. v, p. 316.
* That is, mistaking them for gold or some other valuable
substance, comm., — anyan manyamana// suvarwadidravyatvena
gananlah.
6 Or, ' revile,' as the St. Petersb. Diet, takes it. Possibly, how-
ever, 'upa-vad ' has here the sense of ' to speak to,' i.e. ' to question
or lecture some one.'
6 The commentary is partly corrupt and not very intelligible : —
i i 8 satal'a ti i a-braiimaata.
Seventh Adiiyaya. First Braiimaata.
Thf. Animal Sacrifice '.
i. He performs the animal sacrifice. Now the
animal sacrifice means cattle : thus, when he per-
forms the animal sacrifice (pasubandha, the binding
of the animal), it is in order that he may be pos-
sessed of cattle. Let him perform it at his home,
thinking, ' I will bind (attach) cattle to my home.'
Let him perform it in the season of abundant fodder,
thinking, ' I will bind to myself cattle in a season of
abundant fodder. For, whilst he is offering2, the
Sacrificer's fires become worn out, and so does the
Sacrificer, along with the worn-out fires, and along
with the Sacrificer his house and cattle.
2. And when he performs the animal sacrifice, he
renews his fires, and so, along with the renewal of
his fires, does the Sacrificer (renew himself), and
along with the Sacrificer his house and cattle. And
beneficial to life, indeed, Is that redemption of his
Yasmad evam tasmad iti goshu katharupewa tattvanikn(ti)m upetya
vadi na bhavet, sva (Psvayam) api tu evawvit paro bhavati, uktapra-
kare//a ya/i pra/zasvarupa/w ^anati L\m vidvawsam upetya ultparyewa
sava (Patmana) yukto bhaved ity ariha//, Say. Cf. Weber, Ind.
Stud. V, p. 361, note. — Prof. Delbruck, Altind. Syntax, p. 528,
takes ' paro bhavati ' in the sense of ' he becomes one of the other
side, or shore,' i.e. lie dies.
1 Whilst a full account is given in the third KaWa (part ii,
p. 162 seqq.) of the animal sacrifice performed on the day before
the Soma-sacrifice, the Brahma//a, in the last two adhyayas of the
present KaWa, touches on certain features in which the perform-
ance of the animal sacrifice of the pressing-day differs from that of
the preceding day.
2 Viz. the Agnihotra every morning and evening.
XI KANDA, 7 ADHYAYA, 2 UKAIIMA.VA, I. I 1 9
own self1; for whilst he is offering- the Sacrificer's
fires long for flesh ; they set their minds on the
Sacrificer and harbour des:Sfns on him. In other
fires- people do indeed cook any kind of meat, but
these (sacrificial fires) have no desire for any other
flesh but this (sacrificial animal), and for him to
whom they belong".
3. Now, when he performs the animal offering he
thereby redeems himself — male by male, for the
victim is a male, and the Sacrificer is a male. And
this, indeed, to wit, flesh, is the best kind of food :
he thus becomes an eater of the best kind of food.
Let not a year pass by for him without his offering ;
for the vear means life : it is thus immortal life he
thereby confers upon himself.
Second Braiima.va.
1. Now there is one animal sacrifice of the Havir-
\ a^v/a order3, and another of the order of the Soma-
sacrifice. Of the Havirya^v2a order is that at which
he (the Adhvaryu) brings him fast-food4, leads water
1 That is, the ransoming of one's own life from the sacrificial
fires, bv offering an animal victim to them in lieu of his own self.
- That is, in ordinary, culinary fires.
3 That is, the offering of the Agnishomiya he-go \t which takes
place on the day before the press-day (see part ii, p. 162 seqq.) ;
whilst the Savaniya-pambandha is performed on the day of the
Soma-sacrifice itself; the victim being slaughtered during the
morning-service, and the flesh-portions cooked during the day and
offered at the evening-service (cf. part ii, p. 313. note 3; p. 356,
note 3).
4 That is, milk from the Vratadugha cow (which may be mixed
with some rice or barley: III, 2, 2, 14), the only food to be taken
by the Sacrificer during his diksha, or period of initiation — in this
case on the day before the Soma-sacrifice.
I 20 SATAPATHA-BRAHMAJVA.
forward1, and pours out a jarful of water2, and at
which (the Sacrificer) strides the Vish/ai-strides3; and
o( the order of the Soma-sacrifice is that (animal
sacrifice) at which these (rites) are not performed.
2. Concerning this they ask, ' Is the animal sacri-
fice an ish/i or a great (Soma-) sacrifice ?' — ' A great
sacrifice,' let him say ; ' for in that (other) case4 thou
hast made the animal sacrifice an ish/i, and shattered
it.' Thus he should say to him.
3. Its fore-offerings are the morning-service5, its
after-offeringfs the evening-service, and its sacrificial
cake0 the midday-service.
4. Now, some bring up the Dakshm&s (presents
to the priests) when the omentum has been offered7;
1 That is, the so-called ' pra«ita// ' used for sacrificial purposes
generally, and especially for supplying what is required for press-
ing the Soma. Cf. the comni. on Katy. VI, 7, 19, where the
■ pra«f taprawayana ' is expressly referred to as a necessary element
of the performance of the Agnishomfya.
For the pouring out of the water on the south side of the Vedi,
at the end of the Havirya^Tsfa, see I, 9, 3, 1 seqq.
The Sacrificer intercepts with his hands some of the water
poured out, touches his face therewith, and then strides the three
Vishwu-strides ; cf. 1. 9. 3, 8 seqq.
* Viz. in case of the animal sacrifice being performed on the
J Iavir\a;'7/a or Jsh/i model ; which, strictly speaking, would involve
die use of no other offering-material except milk, ghee, and dishes
made of cereals.
5 The usual order of subject and predicate would require the
translation, 'the morning-service is its fore-offerings/ which would
hardly be in accordance with the author's reasoning.
' lor tin- pa.ui-pinW.i.ra, III, 8, 3, 1 seqq.
7 That is, prior to tin' offering of the 'animal cake' (pa.ru-
pmodasa.), whilst tli<- presentation of the dakshwjts — a head of
cattle, or a mi!ch-cow, or some other desirable object — according
to Katy. VI, 7, 29, should take place after the offering of the I</a,
which marks the end of the Pam-puro^/,ua-ish/i.
\1 KAXD.\, 7 ADHYAYA, 2 liRAH.MA.YA, 6. 121
but let him not do so, for if, in that case, any one
were to say of him, ' Surely, this (Sacrificer) has
brought the Dakshi#as outside of the vital airs (or,
of liie), he has not strengthened his vital airs : he
will become either blind, or lame, or deaf, or para-
lyzed on one side ;' then that would indeed be likely
to come to pass.
5. Let him perform it in this way:— when the Itfa
of the cake-offering has been invoked, he should
bring up the Dakshi;^as ; for to Indra belongs this
vital air in the centre (of the body): by means of the
Dakshi/zas he thus strengthens this vital air in
the centre (of the body); and to Indra also belongs
the midday Soma-service, and at the midday-service
the Dakshi//as are brought up : therefore he should
bring up the Dakshi«as after the invocation of the
I^a of the cake-offerinor.
6. Here now they say, 'Seeing that the want of
the purificatory bath in the case of the initiated is
improper, Adhvaryu, when didst thou initiate him?'
Well, let them1 sustain him till the purificatory bath,
— to wit. the Adhvaryu, the Pratiprasthatr/, the
Hot;/, the Maitravaruwa, the Brahman, and the
1 S&yaoa supplies ' gaji&h,' 'the people;' but possibly the text
of the commentary may be corrupt in this place. The author's
meaning would seem to be that, as there is no purificatory bath at
the end of the animal sacrifice performed on the Soma-day, the
Sacrificer's strength is to be kept up by the Shadd/iolri formula
(representing the six priests themselves) which will carry him as far
as the purificatory bath at the end of the Soma-sacrifice. I am,
however, far from sure that this is the real meaning of the passage.
The Shadtf/iotri is performed (at the animal sacrifice of the pressing-
day) shortly after the beginning of the ceremonies connected with
the Pajubandha. viz. immediately after the ' yiipahuti,' see part ii,
p. 162 seqq.
I 22 SATAPATHA-HRAHMA-YA.
Agnldhra, for it is through these that this (formula)
is called ' shaddkotriv ': having rapidly muttered that
' shaiddfiotrz,' he offers, performing either one or five
oblations of ghee2, — 'The heaven is his3 back,
the air his body, O Va/taspati, by his limbs he
L^ave rise to the sacrifice, by his forms to the
earth; by his flawless voice and his flawless
tongue to the ood- odaddenin<T invocation,
Hail !' This, indeed, is his initiation.
7. As to this they say, ' Seeing that the want
of the purificatory bath in the case of the initiated is
improper, Adhvaryu, when didst thou take him down
to the purificatory bath ?' Well, when they perform
with the heart-spit', that is his purificatory bath.
8. Madhuka Paihgya once said, 'Some perform
the animal sacrifice without Soma, and others do so
with Soma. Now, Soma was in the heavens, and
( iayatri, having become a bird, fetched him ; and in-
asmuch as one of his leaves (par;/a) was cut off5,
' 'I'h, it is. one containing (mentioning), or requiring, six offeriii'j-
priests, the number required lor the animal sacrifice.
-' In either case the offering consists of five ladlings of ghee ;
and in the case of a single oblation, according to Saya;/a, a dif-
ferent dipping-spoon (sruva) would seem to be used for each
ladling; unless, indeed, 'ekaikena sruvena' mean -with one sruva-
full each.' According to Katy. VI, 1, 36, the formula is merely
■ run through mentally.'
yawa interprets 'thy back'; and he apparently supplies
■ prapnoti ' at the end of the first half-verse, whilst ' airayat ' he
takes to stand for the second person singular.
* That is, when the heart is roasted on the spit prior to its being
offered ; see III, 8, 3, 16. This use of die spit is to take the place
of the purificatory bath, the technical term of which is 'spit-bath '
(julavabhrz'tha), the spit being on that occasion buried at the point
'where the dry and the moist meet,' see III, 8, 5, 8-10.
1 .idler a leaf of Soma or a feather of Gayatri was cut off by an
XI KANDA, 7 ADHVAVA, 3 11UAI I M A.VA, 2. [23
that was how the Par//a-tree arose:' such, indeed, is
(the passage in) the Brahma#a that is told. And
some, it is true, perform the animal sacrifice without
Soma, and others with Soma ; for he who makes the
sacrificial stake other than of Pala.Ta wood, performs
the animal sacrifice without Soma; and he who
makes the sacrificial stake of Palasa performs the
animal sacrifice with Soma : therefore let him make
his sacrificial stake of PalaAa wood.
Third Bkaiima.va.
1. Such a (sacrificial stake) as has much substance1
is not auspicious to cattle, whence he who desires to
have cattle should not make such a one his sacrificial
stake : but such a one as is of little hardness is
auspicious to cattle, whence he who desires to
have cattle should make such a one his sacrificial
stake.
2. And such a one as, while being crooked, has
a top like a spit, is called 'kapoti-'; and whoever
makes such a one his sacrificial stake certainly goes
to yonder world before his full measure of life :
therefore let no one wishing; for long life make such
a one his sacrificial stake.
arrow shot by an archer pursuing Gayatri. and, on its falling to the
earth, a Pala^a, or Parwa, tree (Butea frondosa) sprang forth, see
III, 3, 4- 10.
1 That is, as would seem, made of very hard wood. It cannot
mean ' pithy.' because at XIII, 4. 4, 9, the Khadira (acacia catechu),
a tree of very hard, solid wood, is mentioned as ' bahusara.'
2 Either ' that which has a pigeon (sitting) on it ' (kapotin, viz.
yupa), or, as Sayawa takes it, fem. of ' kapota,' — a female pigeon ;
i. e. a tree too much pointed at the top.
1 24 SATAPATHA-BRAHMAiVA.
3- And such a one as is bent at the top, and bent
outwards1 in the middle, is a type of hunger (poverty);
and if any one makes such a one his sacrificial stake,
his dependants will certainly be hungry; therefore
let no one wishing for food make such a one his
sacrificial stake. But such a one as is bent at the
top and bent inwards in the middle, is a type of food
(prosperity): therefore let him who wishes for food
make such a one his sacrificial stake.
Fourth Braiim ava.
i. Now, when he who is about to perform an
animal sacrifice makes a stake one cubit long, he
thereby gains this (terrestrial) world ; and when
(he makes) one two cubits long, he thereby gains the
air-world ; and when he makes one three cubits long,
he thereby gains the heavens; and when he makes
one four cubits long, he thereby gains the regions.
But, indeed, that sacrificial stake of the (ordinary)
animal sacrifice is either three or four cubits long,
and one that is above that belongs to the Soma-
sacrifice.
2. As to this they say, ' Should he offer the butter-
portions or not?' -'Let him offer them,' they say;
' for the two butter-portions are the eyes of the sac-
rifice, and what were man without eyes?' For as
long as a co-sharer is not bought off by (receiving)
a share of his own, so long does he consider himself
not bought off; but when he is bought off by a share
of his own, then, indeed, he considers himself bought
1 That is, as would seem, bent to the opposite side from that
towards which the top tends.
XI KANDA, 7 ADHYAYA, 4 11KAI I.MAAA, 4. [25
off: when the Hot;-/, on that occasion1, recites,
' Endow the Rakshas with blood!' he buys him off
by (assigning to him) a share of his own.
3. For on that occasion- the anguish of the victim,
in being slaughtered, becomes concentrated in the
heart, and from the heart (it Hows) into the spit.
Thus, if they (were to) cook the animal together
with the heart, the anguish would again spread all
over the animal : let him therefore cook it (the heart)
after spitting it from the side on a stick.
4. He makes an underlayer of ghee (in the offer-
ing-ladle) : this he makes a type of the earth ; he
then puts a chip of gold thereon : this he makes
a type of fire ; he then puts the omentum thereon :
this he makes a type of the air ; he then puts a chip
of gold thereon : this he makes a type of the sun ;
and what (ghee) he pours upon it, that he makes
a type of the heavens. This, then, is that five-
portioned omentum, — fivefold is the sacrifice, fivefold
the sacrificial animal, and five seasons there are in
the year : this is why the omentum consists of five
portions .
1 Viz. at the time when the victim is cut up. Cf. Ait. Br. II. 7, —
' Endow ye the Rakshas with blood !' he says; for by (assigning to
them) the husks and the sweepings of the grain the gods deprived
the Rakshas of their share in the Havirya^T/a, and by the blood
(they deprived them) of that in the great (Soma-) sacrifice : thus by
saying, 'Endow ye the Rakshas with blood!' he dispossesses the
Rakshas of the sacrifice by assigning to them their own share. —
The Adhvaryu then smears a stalk of grass with the blood with,
1 Thou art the Rakshas' share,' throws it on the heap of rubbish,
and treads on it with, ' Herewith I tread down the Rakshas,' &c.
Cf. Ill, 8, 2, 13-15.
2 See III, 8, 5, 8.
3 Or, cuttings; see III, 8, 2, 26.
I 26 SATAPATHA-BRAHMAjVA.
Eighth Adhyaya. First BrAhmajva.
1. Verily, even as this cart-wheel, or a potter's
wheel, would creak1 if not steadied, so, indeed, were
these worlds unfirm and unsteadied.
2. Pra^apati then bethought him, 'How may these
worlds become firm and steadied ? ' By means of
the mountains and rivers he stablished this (earth),
by means of the birds and sun-motes2 the air, and
by means of the clouds and stars the sky.
3. He then exclaimed, 'Wealth!' — now, wealth3
(mahas) means cattle, whence they (cattle) thrive
(mahiyante4) exceedingly in the homestead of one
who possesses many of them ; and this (Sacrificer),
indeed, possesses many of them, and in his home-
stead they do thrive exceedingly. Wherefore, if
people were either to forcibly drive him from his
home, or to bid him go forth, let him, after performing
the Agni-hotra, approach (the fires) saying, ' Wealth';
and he becomes firmly established by offspring and
cattle, and is not deprived of his home.
1 Saya»a apparently takes ' krand ' in the sense of ' to shake, or
wabble,' — ' even as a cart-wheel or some oilier wheel, not standing
on the ground for want of the wooden rest (£lambana-k£sh/i4a,
? axle-pin) or some other thing, would wabble (hvalet).' What
Sava«a means to say, probably, is that the verb used by the author
expresses the effect of the action intended.
- Or, sun-beams (ra^mi), as Siyawa takes 'marf&'j cf. Weber,
Ind. Stud. IX, j>. 9, note.
3 Or, joy ; — cp. II, 3, 4. 2.-,, whi< h would seem to be the passage
referred to in the present paragraph.
4 Or, perhaps, ' they enjoy themselves, gambol,' as the St. Petersb.
Diet, takes it. Differently, again, Sayawa, — yata ebhi// parubhir
mahiyate (he thrives?), ata etc maha^.
XI KAtfDA, 8 ADHYAYA, 3 BRAHMAJVA, 2. 12 J
Second Brahm a.ya.
1. Verily, there are four kinds of fire, — the one
laid down, the one taken out, the one taken forward,
and the one spread (over the three hearths). Now,
that which is laid down is this very (terrestrial)
world ; that which is taken out is the air-world, that
which is taken forward is the sky, and that which is
spread is the regions. And that which is laid down
is Agni, that which is taken out is Vayu (the wind),
that which is taken forward is Aditya (the sun), and
that which is spread is A'andramas (the moon).
And that which is laid down is the Garhapatya,
A
that which is taken out is the Ahavaniya, that
which is taken forward is the (fire) they lead forth
eastwards from the Ahavaniya ; and that which is
spread is the one they take northwards for the
cooking of the victim, and that (used) for the by-
offerings ' : let him therefore perform the animal
sacrifice on a fire taken forward.
Third Bra iim a.ya.
i. Here, now, they say, 'To what deity should
this victim belong ? '- — 'It should belong to Pra^a-
pati,' they say; 'for it was Pra^apati who first saw
it : therefore it is to Pra^apati that this victim
should belong.'
2. And they also say, ' To Surya (the sun) that
victim should belong; ; ' — whence it is that cattle are
tied up when he (the sun) has set : some of them
1 See ill, 8, 3, 18; 8, 4, 9, with note.
128 .SWT.W'ATIIA-r.RAIIMA.VA.
they tie up1 in their respective stables, and others
just flock together : — ' therefore,' they say, 'it is to
Surya that this victim should belong.'
3. And they also say, 'To Indra and A-gni that
victim should belong; for behind these two deities
are (all) the other gods ;— if one who is afflicted
sacrifices, those two (gods) sustain him ; and it one
sacrifices with (a desire for) abundance-, they sustain
him : therefore it is to Indra and Agni that this
victim should belong.
4. The animal sacrifice, indeed, is the breath,
whence, as long as one lives, no other has power
over his cattle, for they are tied to him.
5. Pra^apati said to Agni, ' I will perform sacrifice
with thee : I will lay hands upon thee (as a victim).'
— 'Nay,' said he, 'speak unto man!' He said to
man, ' I will perform sacrifice with thee : I will lax-
hands upon thee.' — ' Nay,' said he, 'speak unto the
cattle!' He said to the cattle, 'I will perform
sacrifice with you : I will lay hands upon you.' —
'Nay,' said the)-, 'speak unto the moon!' He
said to the moon, ' I will perform sacrifice with
thee : I will lay hands upon thee.' — ' Nay,' said he,
'speak unto the sun!' He said to the sun, 'I will
perform sacrifice with thee: I will lay hands upon
the.' ' So be it!' said he; 'but seeing that those
liked it not (to be slaughtered), what, then, shall
become mine that now is with these :! ? ' — ' What-
1 ( )r, perhaps, cattle are shut up — some of them they shut up.
2 ? Thus, apparently, S£ya»a : — Anye tv indragnyo/z sarvadevalfi-
pridhanyat svoddesena yagaw kr/tavataw kr ime«artinajcdc(atv)an
mahataA (? maha.va/z) prapakatv;U ka. pa.rur aindr&gna iti.
3 Eteshaw svabhutaw vastu ki/« labdhaw bhavet, Say.
xi ka.ntja, 8 adhyAya, 3 brAhmaya, 6. 129
soever thou mayest desire,' he said. — ' So be it,' he
replied. He laid hands upon him, and this is that
animal of his seized (for sacrifice). When slaughtered,
it swelled, and by means of those Apri-hymns, he
appeased it ] ; and inasmuch as, by means of these
A A
Apri-hymns, he appeased it, they are called Apris.
And let him, for that reason, say of the slaughtered
animal, ' Let it lie for a moment ! ' As great as the
world is which he gains by performing the horse-
sacrifice, so great a world does he gain by this
(animal sacrifice).
6. The (wind of the) eastern region breathed
over that (dead victim), saying, ' Breathe forth ! '
and thereby laid the breath (of the mouth) into
it ; the southern region breathed over it, saying,
' Breathe through ! ' and thereby laid the through-
breathing into it ; the western region breathed over
it, saving, 'Breathe off!' and therebv laid the off-
breathing into it ; the northern region breathed
over it, saying, ' Breathe up ! ' and thereby laid
the up-breathing (of the nostrils) into it ; the upper
ion breathed over it, saying, ' Breathe all about ! '
and thereby laid the circulating breathing into it.
Therefore, regarding a new-born son, let him say to
five Brahma^as, before the navel-string has been
cut, 'Breathe over him in this way-!' But if he
should be unable to obtain them he may even
III, 8, 1, 2 (with note), where ' a-pri ' is apparently taken
by the Brahmawa in the sense of ' to fill up.'
- The Brahmans having been placed in the direction of the
respective quarters, the father makes one after the other breathe
upon the child, — the first from the east and the child's head, the
second from the right side, &c, in sunwise uc cession; the fifth
(whose position is not specified) breathing right d wn upon the child.
[44] K
I ;o SATAPATIIA-BRAHMAA'A.
himself breathe over him whilst walking round
him ; and that (son of his) attains the full measure
of life ] and lives to old age.
7. He (the sun) took unto himself Agni's breath;
whence that (fire) does not blaze unless fanned or
kindled, for its breath has been taken from it ; and,
verily, he who knows this takes away the breath
of life from his spiteful enemy.
8. He took to himself Vayu's form; whence
people hear it (the wind), as it were, shaking, but
do not see it, for its form has been taken from it ;
and, verily, he who knows this takes away the form
of his spiteful enemy.
9. He took to himself man's thought; whence
people say, ' The divine thought protect thee, man's
thought me ! ' for his thought has been taken from
him ; and, verily, he who knows this takes away
the thought of his spiteful enemy.
10. He took to himself the eye of cattle ; whence,
even whilst seeing clearly, as it were, they do not
know anything, but only know what it is when they
smell at it, for their eye has been taken from them ;
and, verily, he who knows this takes away the eye
of his spiteful enemy.
1 1. He took to himself the moon's shine ; whence
of these two (sun and moon), though being similar,
the moon shines much less, for its shine has been
taken from it; and, verily, he who knows this takes
away the shine from his spiteful enemy. And inas-
much as he took these away (a-da), he (the sun) is
called Aditya.
1 Viz. a hundred years, Say. See X, 2, 6, 9 ; part iv, introd.,
p. xxiii.
xi kAnda, 8 adhyaya, 4 ukaiima.va, 3. 131
Fourth BrAhmaya.
1. Now, once upon a time, a tiger killed the
samra^-cow 1 of those (who were sacrificing) with
(the king of the) Kei"in as their Gr/hapati -. He
(the king3) said to his fellow-sacrificers, 'What
atonement is there for this ? ' They replied,
' There is no atonement for this : Kha/^ika
Audbhari alone knows an atonement for it; but
he certainly desires as much as this, and worse
than this 4, (to happen) to thee.'
2. He said, ' Charioteer, put to my horses ; I
shall drive thither : if so be he will tell me, I shall
succeed (with my sacrifice) ; but if he will have
me die, I shall be shattered along with the shattered
sacrifice.'
3. Having put to the horses, he drove off, and
1 That is the cow which supplies the milk for the Pravargya ;
this milk, when heated, being called ' gharma (heat) ' or ' samrag-
(sovereign king).' See part ii, p. 104, note 3.
2 Gr/hapati, or house-lord, master of the house, is the title of
the principal sacrificer at a sacrificial session (sattra). — According
to Sayawa, the Kcrina/; were a race of nobles (ra^ana//), who, on
this occasion, were performing a ' sattra/ and are therefore styled
'householders' (gr/hapati); — kcrino nama ra^ana^ sattrayagam
anutishManto gr/hapataya asu/j. Saya«a thus takes ' keji-gr/hapa-
taya//,' not as a bahuvrihi, but as a tatpurusha (karmadharaya, 'the
Ke^in householders') which would, however, require the accent on
the second member of the compound. — Though all those taking
part in a sacrificial session ought to be IMhmans, the rule does not
seem to have been strictly observed. Cf. part iv, introd., p. xxv ;
Weber, Ind. Stud. X, pp. 25; 94.
5 Gr/hapatishu pradhanabhuta/2 ke-rira,^, Say.
* That is, that even a greater misfortune should happen to
thee, — atyantaw papayukta;« govadhadidoshayuktam ity artha/i,
Say.
K 2
I 32 SATAPATHA-BRAHMAJVA.
came thither1. When he (Khattflfika) saw2 him, he
said, ' Seeing that there are those skins on deer, we
break their ribs and cook them : the skin of the
black antelope is attached to my neck 3 — is it with
thoughts such as these that thou hast dared to drive
over to me ? '
4. ' Not so,' he replied ; ' a tiger has killed my
samra^-cow, reverend sir; if so -be thou wilt tell
me, I shall succeed ; but if thou wilt have me die,
I shall be shattered along with the shattered
sacrifice.'
5. He said, ' I will take counsel with my coun-
sellors V Having called them to counsel, he said,
' If I tell him, his race, not mine, will prevail here5,
1 Saya//a makes Kha;/</ika the subject of this last verb:— sa ha
ratham ajvai/* samyogya Kha«c/ikasamipaw yayau ; so* pi Khaw-
dikxh kcrinam a^agama, gatva1 X'a vivaktaw (? vivikta»z) Ke-nnaaw
pratikhyaya nirakr/tya sadayam eva prathamam uva7*a. He thus
seems not to allow here to 'ya' the meaning of ' to drive,' but to
take 'yayau ' in the sense of ' he went thither.' It might, of course,
also mean 'he set off.'
2 Sayawa apparently takes ' prati-khya ' in the sense of ' to refuse
admittance to, to reject/ ' abweisen.'
3 Sayawa's comment on this passage is as follows: — 'O Kcrin,
the skin of the cow that yields the gharma-milk is worn by thee
on the neck : those (i.e. suchlike) sk'tiSj indeed, are (i.e. are seen)
on deer; and having broken (i.e. torn to pieces) the " prishfi "
(i. e. the small-sized does) amongst them we cook them : that black-
antelope skin is fastened on my neck.' KhaWika having spoken
thus, the king said, 'No, this is not my intention.'
4 Literally, those that should be consulted, whom further on
Savawa calls ' apta// ' or trusty men.
s Or, perhaps, the people h< re (the Kejins) will become his, not
mine ; cf. Delbriick, Altind. Syntax, pp. 32 ; 141 (two different ren-
deiings). Saya;/a, on the other hand, takes ' pra^a,' not in the sense
either of ' family ' or ' people,' but in that of '(sacred) knowledge ' —
perhaps with reference to the threefold science (the Veda) as the
XI K.\XDA, 8 ADHVAVA. 4 P.RA1IM AAA, 6. I 33
but I shall gain the (other) world ; and if I do not
tell him, my own race, not his, will prevail here,
but he will gain the (other) world.' They said,
'Do not tell him, reverend sir, for, surely, this
(the earth) is the Kshatriya's world1.' He replied,
'Nay, I will tell him: there are more nights- up
yonder.'
6. And, accordingly, he then said to him, — ' Hav-
ing offered the Spmis 3, he (the Adhvaryu) should
say, " Drive up another (cow) ! " and that one should
be thy samra^-cow V — '[Having offered with,]
"From the moon I take thy mind, hail! —
From the sun I take thine eye, hail! — From
the wind I take thy breathings, hail! — From
the regions I take thine ear, hail! — From the
waters I take thy blood, hail! — From the earth
thousandfold progeny of VaX', speech (cf. IV, 5, 8, 4 ; 6, 7, 3 ;
V, 5, 5, 12) — which Khaw^/ika would thus lose, whilst, by imparting
the sacred knowledge, he would gain a seat in heaven.
1 Sayawa's comment is not very intelligible, the MS. being more
than usually corrupt on this last page : — evazwvidhe virodha udbha-
vite sati te apta u/'u/j, he bhagavo vidyawz ma vokafc, kshatriyasya
loko na bhavishyatiti ; nanu tavanu^aya// (? appanage, domain,
following) sa tasya nasti ; ayazw vava ayam eva khalu kshatriyasya
lokas tasmat sauspatrater (?) evam ukte sati sadve/'enarapatra
bhavanti (!) ato vakshyamy evety uva£a.
2 That is, days, — by giving up a brief life of earthly power and
glory, he gains eternal life.
That is, oblations performed with a view of ' taking hold
(spr/)' of something; cf. Katy. .Srautas. XXV, 6, 11. 12.
4 The particle ' iti ' here causes some difficulty of construction
which would be removed by the latter clause being taken as part of
the Adhvaryu's speech ; though Katyayana, it is true, does not
recognise it as such. Perhaps, however, Kha«</ika's speech ends
here, and what follows up to ' that one shall be thy samra^-cow '
has to be taken as a ritualistic insertion, in which case the final
' iti ' would have some such meaning as ' having been told thus.'
1 34 SATAPATHA-BRAIIMAiVA.
I take thy body, hail !" let him then say, " Drive
up another (cow) ! " and that one shall be thy samra.^-
cow ! ' He then departed from thence1, and, verily,
members of the Kesin race are born here even to
this day.
1 Sayawa lakes this thus : — ' Thus instructed, K&rin disappeared
(or, passed away, vanished, utsasada vinash/a//) from that region
(tato dcrat) ' — after which there is a lacuna in the MS. Perhaps,
however, it is Kha«<fika, rather than K&sin, to which this refers, —
he (and his race) then, indeed, passed away from that region,
whilst the Kevins flourished.
XII KANDA, I ADHYAYA, I BRAIIMAAW, 3. 1 35
TWELFTH KANDA.
THE SACRIFICIAL SESSION (SATTRA).
First Adiiyaya. First Brahmaaw.
1. Verily, this sacrifice is the same as this blowing
(wind) : it is that1 they wish to secure who take the
vow of initiation for a year. Of them the Grz'ha-
pati is initiated first2; for the Gr/hapati is this
(terrestrial) world, and upon this world everything
here is established ; and so, indeed, are his fellow-
sacrificers established in the Grz'hapati : it is thus
after they have become established on a firm
foundation that they are initiated.
2. He (the Adhvaryu) then initiates the Brah-
man (priest). Now the Brahman is the moon, and
the moon is Soma, and plants belong to Soma a :
he thus connects the plants with this (terrestrial)
world. Therefore no other person should be
initiated between those two ; for, assuredly, were
any one else to be initiated between those two,
he would separate (tear up) the plants from this
(terrestrial) world, and they would be liable to dry
up : let therefore no other person be initiated
between those two.
3. He then initiates the Udgatrz. Now, the
Udgktri is the thunder-cloud, and from the thunder-
cloud rain is produced : he thus connects the rain
1 Viz. the wind as the vital air pervading man ; see paragraph 11.
: He, as well as the first three priests, is initiated by the Adhvaryu.
'■ Soma is the king of plants, whence these are called ' soma-
r&gni,' II, 3, 4, 4 ; V, 4, 2, 3 ; /v'z'g-veda S. X, 97, 8.
I 36 SATAPATHA-BRAHMA.VA.
with the plants. Therefore no other person should
be initiated between those two ; for, assuredly, were
any one else to be initiated between those two, he
would separate the rain from the plants, and (the
cloud) would be liable to lack rain : let therefore no
other person be initiated between those two.
4. He then initiates the Ho trz. Now, the Hot/-?'1
is Agni in respect of the deity, and-speech in respect
of the body ; and rain is food : he thus connects both
Agni (fire) and speech with food. Therefore no
other person should be initiated between those two ;
for, assuredly, were any one else to be initiated
between those two, he would separate fire and
speech from food, and (people) would be liable to
starve : let therefore no other person be initiated
between those two,
5. The Pratiprasthatrz' then initiates the Adh-
varyu. Now, the Adhvaryu is the mind2, and the
hlotrz is speech : he thus connects mind and speech
with one another. Therefore no other person should
1>< initiated between those two; for, assuredly, were
any one else to be initiated between those two, he
would separate mind and speech, and (people) would
be liable to perish : let therefore no other person be
initiated between those two.
6. He then initiates the Brahma;/ a kh2.n1 sin for
the Brahman, for under him the former is. He then
initiates the Prastot// for the Udgatr/, for under
1 Viz. as the offering-priest kut *i«xv", he who, by the recita-
tion of his ' invitatory' and 'offering' verses, like Agni, draws the
gods to the offering, and causes them to graciously accept it.
2 The Adhvaryu is the head of the sacrifice (IV, 1, 5, 16); and,
as the mind, he marches in front. See also III, 2, 4, n. 'Mind
goes before Speech (prompting her), " Speak thus ! say not this ! "
Xl[ KA.VflA, I ADF1YAYA, I BRAI1MAAW, IO. [37
him the former is. He then initiates the Maitra-
varuwa for the Hot//, for under him the former is.
These four the Pratiprasthat// initiates.
7. The Nesh/V/ then initiates the Pratipra-
sthatrz for the Adhvaryu, for under him the former
is. It is after the fitting out ! of these nine that the
others are fitted out; for there are nine vital airs:
he thus lays the vital airs into them ; and so they
attain the full term of life, and so they do not depart
this world before their (full) term of life.
8. He then initiates the Potrz for the Brahman,
for under him the former is. He then initiates the
Pratihartr/ for the Udgatrz, for under him the
former is. He then initiates the A/6/zavaka for
the Hot/'z', for under him the former is. These
four the Nesh/// initiates.
9. The Unnetrz then initiates the Nesh/rz for
the Adhvaryu, for under him the former is. He
then initiates the Agnidhra for the Brahman, for
under him the former is. He then initiates the
Subrahma/zya for the Udgat/7, for under him
the former is. He then initiates the Gravastut
for the Hot/'z', for under him the former is. These
four the Unnetrz initiates.
10. Either a Snataka 2, or a Brahma/'arin, or
some one else who is not initiated, then initiates
the Unnetrz; for they say, 'No pure one should
purify.' This is the regular order of initiation 3 ;
1 Or, after getting them ready, or prepared (k/z'pti).
2 That is, one who has completed his course of theological study
(brahmaX'arya), and has taken the bath (snata) marking the end of
that course, and his return to the bosom of his family. See above,
pp. 48-50 (esp. XI, 3, 3, 7).
8 Literally, the initiation in the regular succession.
138 satapatha-brAhmajv \.
and, assuredly, only when, knowing this \ they
become initiated, they make ready the sacrifice
even whilst being initiated, and along with the
getting ready of the sacrifice security of property
accrues to the performers of the sacrificial session
(Sattra) ; and, along with the accruing of security of
property to the performers of the session, security
of property also accrues to that -district in which
they perform the sacrifice.
11. Now, the Unnetrz is initiated last of these,
and when they come out from the purificatory bath
it is he that comes out first ; for the Unnetrz is the
vital air : he thus lays vital air into them on both
sides ; and so they attain the full term of life, and
so they do not depart this world before their (full)
term of life. This is the regular order of initia-
tion : and, assuredly, he should become initiated
only where such as know this become initiated.
Second Braiimajva.
I. Verily, from out of faith the gods fashioned
the initiation, from out of Aditi the opening (sacri-
fice 2), from out of Soma the buying (of Soma-
plants), from out of Vishwu the guest-offering, from
out of the sun the Pravargya, from out of the
Svadha (the food of departed ancestors) the Upa-
1 That is to say, when they become initiated in accordance with
this knowledge.
2 For the Praya/nyesh/i of the ordinary Soma-sacrifice, see
part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table
intents of the same part. They are here alluded to for the
reason that the}- are essential parts of every day's performance
during the year's session.
XII K.ANDA, I AUIIYAVA, 2 BRAHMA2VA, 2. 1 39
sads, from out of Agni and Soma the day of fasting,
and from out of this world the opening Atiratra 1.
2. From out of the year (they fashioned) the
A"aturvi;//.sa day, from out of the priesthood the
Abhiplava (shadaha), from out of the nobility
the P/v'sh///ya (sharfaha) '-, from out of Agni the
Abhi;rit, from out of the waters the Svarasaman
days, from out of the sun the Vishuvat, — the Svara-
saman days have been told ; — from out of Indra the
Vi^va^it, — the Pr/sh///ya and Abhiplava have been
told ; — from out of Mitra and Varu/^a the Go and
1 The Praya;/iya Atiratra is the first day of the sacrificial session
called G a vam ayanam, the performance of which lasts a year, and in-
cludes the following sacrificial periods and days (cf. part ii,p. 427): —
Prayawiya Atiratra, or opening day.
^"aturvi/v/^a day, an Ukthya, all the stotras of which are in
the ^aturviwja-stoma.
5 months, each consisting of 4 Abhiplava sha<7ahas, and
1 Przsh/ftya sharfaha ( = 30 days).
3 Abhiplavas and 1 Pr/shMya. s 28 days which, with the
Abhi^it day (performed with all I two opening days,
the stomas). complete the sixth
3 Svarasaman days. ' month.
Vishuvat, or Divakirtya day (Ekaviwja-stoma).
3 Svarasaman days.
28 days which, with the
two concluding days,
complete the seventh
month.
Visvagit day (performed with all
the pr/sh//$as).
1 P/7-sh///ya and 3 Abhiplavas.
4 months, each consisting of 1 Vn'shf/iys. shaakha and four
Abhiplava sha</ahas.
3 Abhiplava shad'ahas (18 days). -
1 Gosh/oma (Agnish/oma).
1 Ayush/oma (Ukthya).
1 Da^aratra (10 days).
Mahavrata day (Agnish/oma).
Udayaniya Atiratra, or concluding day.
2 For the difference between these two sacrificial periods of six
days, see part iii, introd., p. xxi, note 2.
■ 30 days (twelfth month).
1 40 SATAPATHA-BRAHMAJVA.
Ayus1, from out of the Viyve Deva// the Dasa-
ratra -, from out of the regions the Pr/sh///ya-
sha^/aha of the Da<raratra, from out of these worlds
the AV/andoma days.
3. From out of the year (they fashioned) the
tenth day, from out of Pra^apati the Mahavrata,
and from out of the world of heaven the Udayaniya
Atiratra : — such was the birth of the Year; and,
verily, whosoever thus knows that birth of the Year
becomes more (and more) glorious to (the end of)
it, he becomes possessed of a (new) bod)-, he
becomes the Year, and, as the Year3, he goes to
the gods.
Third BrAhmajva.
1. Now, when they are initiated they indeed offer
sacrifice to the deities Asmi and Vishwu : thev
become the deities Aorti and Yish/ai, and attain to
fellowship and co-existence with Agni and Vishnu.
2. And when they perform the opening sacrifice
the\- indeed offer sacrifice to the deity Aditi : they
become the deity Aditi, and attain to fellowship and
co-existence with Aditi.
3. And when they proceed with the buying (of
Soma-plants) they indeed offer sacrifice to the deity
Soma : they become the deity Soma, and attain to
fellowship and co-existence with Soma.
1 For the differences between the three modes of chanting the
Stotras of the Agnish/oma and Ukthya Soina-sacrifices — viz.
Gyotish/oina, Gosh/oma, Ayush/oma— s< •<■ part iv, p. 287,
note 2.
2 The Da-raratra, or central ten days of the Dvadajaha (twelve
days' period), consists of a IV/sh///ya shadaha, three A^andoma
days (of the Ukthya order), and a final (tenth) Atyagnish/oma day
called Avivakya.
3 For the Sacrificer as father Time, sec part iv, introd., p. xxii.
XII K.ANDA, I ADIIVAVA, 3 BRAHMAJVA, 9. 141
4. And when they perform the guest-offering
they indeed offer sacrifice to the deity Vish/ai :
they become the deity Vish»u, and attain to fellow-
ship and co-existence with Yish/m.
5. And when they perform the Pravargya-offering1
they indeed offer sacrifice to the deity Aditya : they
A
become the deity Aditya, and attain to fellowship
and co-existence with Aditya (the sun).
6. And when they enter upon the Upasads they
indeed offer sacrifice to those very deities 2 who
(receive oblations) at the Upasads : they become
those deities, and attain to fellowship and co-exis-
tence with those deities.
7. And when they perform the animal sacrifice
to Agni and Soma 3 they indeed offer sacrifice to
the deities Agni and Soma : they become the deities
Agni and Soma, and attain to fellowship and co-ex-
istence with Agni and Soma.
8. And when they perform the opening Atiratra
(of the sacrificial session) they indeed offer sacrifice
to those deities, the Day and Night1: they become
those deities, the Day and Night, and attain to
fellowship and co-existence with the Day and Night.
9. And when they enter upon the Jfaturv'wisa
day they indeed offer sacrifice to that deity, the
Year5: they become that deity, the Year, and
attain to fellowship and co-existence with the Year.
1 See XIV. 1-3 ; and part ii, p. 104, note 3.
■ Viz. Agni, Soma, and Vish»u; cf. part ii. p. io,-,, note 1.
3 See part ii, p. 162 seqq.
4 Viz. inasmuch as the Atiratra includes both a day and a night
performance.
5 Viz. both because this is the real opening day of the year's
session, and because Pra^apati (as the Purusha and the Year) is
' kalurvimsa. ' or ' twenty- four- fold ' (e.g. VI, 2, 1, 23).
14- SATAPATHA-BRAHMA1VA.
10. And when they enter upon the Abhiplava-
sha^aha they indeed offer sacrifice to those deities,
the Half-months and Months : they become those
deities, the Half-months and Months, and attain to
fellowship and co-existence with the Half-months
and Months.
ii. And when they enter upon the Pr/sh//£ya-
shaflfaha they indeed offer sacrifice, to those deities,
the Seasons : they become those deities, the Sea-
sons, and attain to fellowship and co-existence with
the Seasons.
12. And when they enter upon the Abhi^it (day)
they indeed offer sacrifice to the deity Agni : they
become the deity Agni, and attain to fellowship and
co-existence with Agni.
13. And when they enter upon the Svarasaman
(days) they indeed offer sacrifice to that deity, the
Waters : they become that deity, the Waters, and
attain to fellowship and co-existence with the Waters.
14. And when they enter upon the Vishuvat
(day) they indeed offer sacrifice to the deity Aditya :
they become the deity Aditya, and attain to fellow-
ship and co-existence with Aditya. The Svarasa-
mans have been told.
15. And when they enter upon the Visvagit (day)
the)' indeed offer sacrifice to the deity Indra : they
become the deity Indra, and attain to fellowship
and co-existence with Indra. The Prisht/rya. and
Abhiplava (shae/ahas) have been told.
16. And when they enter upon (the performance
A
of) the Go and Ayus (stoma) 1 they indeed offer
sacrifice to the deities Mitra and Variwa : they
1 See p. 140, note 1.
XII KA.Y/)A, I ADHYAYA, 3 I'.RAIIMA.VA, 22. 1 43
become the deities Mitra and Varu«a, and attain to
fellowship and co-existence with Mitra and Varu;/a.
1 7. And when they enter upon the Da^aratra
they indeed offer sacrifice to that deity the Vlrve
Deva// : they become that deity, the Visve Deva/5,
and attain to fellowship and co-existence with the
Vlrve Deva//.
iS. And when they enter upon the P;-/sh//Aa-
shartaha of the Da^aratra they indeed offer sacrifice
to those deities, the Regions : they become those
deities, the Regions, and attain to fellowship and
co-existence with the Regions.
19. And when they enter upon the A7/andomas
they indeed offer sacrifice to those deities, these
Worlds: they become those deities, these Worlds,
and attain to fellowship and co-existence with these
Worlds.
20. And when they enter upon the tenth day (of
the Daj-aratra) they indeed offer sacrifice to that
deity, the Year : they become that deity, the Year,
and attain to fellowship and co-existence with the
Year.
21. And when they enter upon the Mahavrata
they indeed offer sacrifice to the deity Pra^apati :
they become the deity Pra^apati, and attain to
fellowship and co-existence with Pra^apati.
22. And when they enter upon the concluding Ati-
ratra (of the sacrificial session), then, indeed, having
gained the Year, they establish themselves in the
world of heaven. And were any one to ask them, 'To
what deity are ye offering sacrifice this day ? what
deity are ye ? with what deity do ye dwell ? ' let them
name of those (deities) the one to whom they may
be nearest (in the performance of the Sattra). And,
1^4 SATAPATHA-BRAITMAJVA.
verily, such (sacrificers) are seated (sad) in the
good ' (place), for they are for ever seated among
the good deities ; and the others are mere partakers
in the sacrificial session - ; and if any one were,
during a sacrificial session, to speak evil of such
initiates as know this, let them say to him, ' We cut
thee off from those deities ; ' and he becomes the
worse, and they themselves become the better for it.
23. That same year contains three great rites
(mahavrata) : — the great rite on the A'aturvi^sa
day, the great rite on the Vishuvat day, and the
great rite 3 on the Mahavrata day itself. Now, those
of old used, indeed, to enter upon (perform) that
(year's session) with three great rites, and they
became glorious, truth-speaking, and faithful to
their vow ; but if nowadays any (sattrins) were to
perform it on this wise, they assuredly would crum-
ble away even as a jar of unbaked clay would
crumble away if water were poured into it. They
(who do so) perform too much : that (object) of
theirs is gained by truth, by toil, by fervid devotion,
by faith, by sacrifice, and by oblations.
Fourth Brahmajva.
1. The Year, indeed, is Man; — the opening (pra-
ya«iya) Atiratra is his feet, for by means of their
1 Or, in the true, abiding (place) — sati.
2 That is, those who perform a sacrificial session (sattra) without
their possessing the esoteric knowledge regarding the several
ceremonies, set forth in the preceding paragraphs, are mere 'sattra-
sada/z ' (i. e. merely ' sitting through the sacrificial session ') whilst
those possessing that knowledge are ' sati sada//.'
s That is, more especially, the chanting of the Maluivrata-saman,
for which see part iv, p. 282, note 5.
XII YLANDA, 2 ADIIYAYA, I BRAHMAA^A, I. 1 45
feet (men) go forward (prayanti) : that part of them
which is white is of the form of the day, and that
which is black is (of the form) of the night ; the
nails are of the form of herbs and trees. The
A'aturvima day is the thighs, the Abhiplava the
breast, and the lV/sh//£ya the back.
2. The Abhi^it is this right arm, the Svarasa-
man days these three (openings of the) vital airs on
the right side \ the Vishuvat the head, and the
(second period of) Svarasaman days these three
vital airs on the left side.
3. The Visvajnt is this left arm, — the Pr/shMya
A
and Abhiplava have been told, — the Go and Ayus
those downward vital airs ; the Da^ar^tra the limbs,
the Mahavrata the mouth ; and the concluding
(udayaniya) Atiratra is the hands, for by means of
the hands (men) move (reach) upwards (udyanti) :
that part of them which is white is of the form of
the day, and that which is black is of that of the
night ; and the nails are of the form of the stars.
Thus that year is established in respect of the body ;
and, verily, whosoever thus knows that year to be
established in respect of the body, establishes him-
self by means of offspring and cattle in this, and by
immortality in the other, world.
Second Adhyaya. First Brahmawa.
1 . Verily, those who become initiated for (a sacri-
ficial session of) a year cross an ocean : the Praya-
?nya Atiratra is a flight of steps 2, for it is by means
of a flight of steps that one enters (the water) ; and
1 Viz. the right eye, ear, and nostril.
1 Or, a descent, a passage leading down to a bathing-place.
[44] L
I46 SATArATHA-BRAHMAJVA.
when they enter on the Prayawiya Atiratra it is
just as if they were entering the ocean by a flight
of steps.
2. The A'aturviw.ra day is (in the form of) a
foothold, a shallow place \ such a one as (where the
water reaches) either to the arm-pits or to the neck,
whence, having rested, they enter2 (the deep water).
The Abhiplava is (a spot) suitable for swimming ;
and so is the Vrishtkya. suitable for swimming.
3. The Abhi^it is a foothold, a shallow place,
such a one as (where the water reaches) either to the
arm-pits, or to the neck, whence, having rested, they
come out (of the water). The first Svarasaman is
thigh-deep, the second knee-deep, the third knuckle-
deep. The Vishuvat is a foothold (in the form of)
an island. The first (Svarasaman) with reversed
Samans is knuckle-deep, the second knee-deep, and
the third thigh-deep.
4. The Vi^va^'it is a foothold, a shallow place,
such a one as (where the water reaches) either to
the arm-pits or to the neck, whence, having rested,
he enters (the deep water again). The Vrzsh/Ziya. is
suitable for swimming, and so is the Abhiplava, and
A
so are the Go and Ayus, and so is the Da^aratra.
5. The Mahavrata is a foothold, a shallow place,
such a one as (where the water reaches) either to
the arm-pits or to the neck, whence, having rested,
1 Gadham eva pratish///a, — it may be remarked that this is just
the form in whi< h an appositional compound is analyzed by native
grammarians, as if it were ' g&dha-pratish/M,' a foothold which is
just a ford, a ford-foothold, as indeed it is written in paragraph 9.
Cf. p. 66, note 4.
2 Or, bathe, — 'prasnati,' indeed, would really seem to mean here
' he swims forward.'
XII KANDA, 2 ADHYAYA, I BRAHMAJVA, 9- I47
they step out (of the water). The Udayaniya (con-
cluding;) Atiratra is a flight of steps, for it is by
a flight of steps that people step out (of the water) :
thus, when they perform the Udayaniya Atiratra,
it is just as if, having entered the sea by a flight
of steps, they were to step out of it by a flight
of steps.
6. Regarding this they say, ' How many Atira-
tras are there in the year, how many Agnish/omas,
how many Ukthyas, how many Sho^a^ins, how
many Sha</ahas ? ' — Two Atiratras, a hundred and
six Agnish/omas, and two hundred and forty Uk-
thyas,— thus in the case of those who perform the
Svarasamans as Ukthyas.
7. But in the case of those who perform them as
Agnish/omas, a hundred and twelve Agnish/omas,
two hundred and thirty-four Ukthyas, twelve Sho-
^/a^ins, and sixty Shadahas. This, then, is how the
year is obtained.
8. There are twelve months in the year, and
their vital energy and power are the Pr/sh//^as ; and
by performing the P77sh///as month by month, they
obtain, in monthly portions \ that vital energy of the
year. — ' And how do they obtain the vital energy of
the thirteenth (intercalary) month ? ' Well, sub-
sequent to the Vishuvat day they perform the
Vlrva^it Agnish/oma with all the IV/sh///as 2, and
thus indeed they obtain the vital energy of the
thirteenth month.
A
9. Now, concerning this, 6Vetaketu Aru^eya,
1 Lit., by the month, i.e. by monthly instalments; cf. Tandya-
Br. IV, 2, 9.
2 On Soma-days with all the (six) P/7sh///a-samans, see part iii,
introd., p. xxi.
L 2
I48 SATAPATIIA-BRAHMAiVA.
knowing this, once said, ' I am now going to get my-
self initiated for one year.' His father, looking at him,
said, ' Knowest thou, long-lived one, the fording-
footholds of the year ? ' — ' I know them,' he replied,
for, indeed, he said this as one knowing it.
SKCOND BRAHMA2VA.
1. Here, now, they say, ' Whereby are the Abhi-
plavas possessed of light (^yotis) on both sides x,
1 The difference between the Abhiplava-shaa'aha and the
Pr/shMya-sha</aha was thus explained in part iii, introd., p. xxi,
note 2 : — ' In both kinds of shaiaha, the Prz'sh//za-stotras (at the
Madhyandina-savana) are performed in the ordinary way — viz.
either in the Agnish/oma or the Ukthya way (see ib., p. xvi, note 2,
as the correct reference is); — but whilst, in the Abhiplava-
sha^/aha, the Rathantara and Br/hat-samans are used for the
Hotrz"s Prz'sh//za-stotra on alternate days, the P; /sh/Zrya-sha^aha
requires a different Pr/sh/Zza-saman on each of the six days. The
two kinds of sha<Zahas also differ entirely in regard to the sequence
of Stomas prescribed for the performance of the Stotras.' It is this
difference in the ' sequence of Stomas ' which is referred to in our
passage. On the six days of the Abhiplava-sharfaha, the
sequence of Stomas (the first four of which, viz. Trivr/t, Fa.nka.da.sa.,
Saptada.va, and Kka\i///.ra, are only used) varies from day to clay
in this way: 1. Cvotish/oma ; 2. Gosh/oma ; 3. Ayush/oma ;
4. Gosh/oma ; g. Ayush/oma ; 6. Gyntish/oma (for the difference
between these, see part iv, p. 287, note 2). It will thus be seen that
the Abhiplava has the ' gyou/i (stoma)' on both sides, on the first
and the last days. For the Hotrfs Pn'sh/^a-stotra on these succes-
sive days the Radiantara-saman and Br/hat-saman are used ; and, as
the Gosh/oma and Ayush/oma are Ukthya-days, the usual practice
which requires the Br/hat-saman for such days, is not followed ;
just as the final ( Zyotish/oma in this case requires the Br/hat-saman.
— As regards the Pr/sh///ya-sha^/aha, each successive day
requires for its stotras a single Stoma, in the ascending order:
Trivr/t, Pa/7X'ada.ra, Saptada.va, Ekaviw.ra, Triwava, Trayastri»wa ;
— a different Pr/sh//ta-saman being used for the Ilotr/'s Pr/sh//za-
XII KANDA, 2 ADIIVAYA, 2 BRAHMA2VA, 4. 1 49
and the IV/sh///ya of light on one side only ? '
Well, the Abhiplavas are these worlds, and these
worlds are indeed possessed of light on both sides —
through the fire on this side, and through the sun
on yonder side ; and the Pr/sh/VSya is the seasons,
and the seasons are indeed possessed of light on
one side only : he who burns yonder (the sun) is
their light
2. Verily, those two wheels of the gods, established
on the Prisht&ya. \ revolve crushing2 the Sacrificer's
evil ; and, indeed, if during a sacrificial session
any one speaks evil of such initiates as know this,
those two wheels of the gods cut off his head : the
(chariot-) seat is the Dasaratra, and the two wheels
are the Prt'sht/iya. and Abhiplava.
3. Concerning this they say, ' Seeing that the two
wheels (of a cart) are alike, and those stomas unlike,
how are those stomas one after another performed
alike for him ? ' Let him reply, ' Thereby, that
there are six of the one, and six of the other.'
4. ' Let him make the PrzshtAya. and Abhiplava
two warps3,' said Paihgya; 'let him make their
stotra on each of the six days. Here only the first day has the
same Stoma at the beginning, as the 67yotish/oma, — whence it has
'^yotis' on one side only.
This ' p/-*'sh/%apratish///ite ' looks rather strange, — perhaps
the correct reading is ' pr/'sh/^apratish/^ite,' ' established on the
pr/shMa-samans ' ; unless, indeed, ' pratish//;ita ' has to be under-
stood here to refer to the Abhiplava, as the established, or ordinary,
Sha</aha, which doubtless would make the best sense, — ' those two
wheels of the gods, the Vrishthya. and the established (Abhiplava-)
sha</aha.'
2 Or, as we would rather say, whilst revolving, crush the
Sacrificer's evil.
3 ? Or, possibly, two kinds of threads, those of the warp and the
woof (or weft), which are combined into one web. The St. Petersb.
I 50 SATAPATflA-BRAHMAiVA.
Stotras and .Sastras run together : ' inasmuch as he
makes them run together, these (channels of the)
vital airs, though separate from one another, run
together, with one and the same aim1, into a common
web ; but were he not to make them run together, the
Sacrificer would be liable to perish ; and liable to
perish, indeed, is one who is either blind or deaf.
5. The Agnish/omas amount to nine in a month 2 ;
— now, there are nine vital airs: it is the vital airs he
thus lays into them (the Sacrificers) ; and thus they
attain the full term of life, and so, indeed, they do
not depart this world before the (full) term of life.
6. And the Ukthyas (amount) to twenty-one ; —
now, there are twelve months in the year, five
seasons, and three worlds, that makes twenty, and
he who burns yonder (the sun) is the twenty-first '■',
Diet., on the other hand, takes ' tantra' here in the sense of 'model
form, type,' — and, indeed, the one meaning constantly passes into the
other. The MS. of the comm. is too corrupt to be of much use.
1 This is a doubtful rendering of ' ekoti.' Though, doubtless,
the juxtaposition of ' ekoti ' and ' samanam utim ' cannot be
accidental, the word ' uti ' may probably have a different derivation
and meaning in the two occurrences. Cf. Kern, Saddharmapu Warika,
introd., p. xvii ; Journ. of the Pali Text Society, 1885, pp. 32-38.
2 During five complete months of the first half, and four
complete months of the second half, of the year four Abhiplava-
sha^/ahas and one Pr?'s!i///va-shafl'aha are performed. Now, the
six days of the Abhiplava-shadaha consist of 1. Agnish/oma ;
j-.-,. Ukihyas; 6. Agnish/oma; and those of the Pn'sh/^ya-shadaha
of 1. Agni.Ti/oma; 2. 3. Ukthya; 4. Sho^a^in ; 5. 6. Ukthya. For
the four Abhiplavas and the one Pr/sh/7/ya of each month this,
accordingly, gives nine Agnish/omas, twenty Ukthyas, and one
Shoa'a.nn (counted, however, as an Ukthya in paragraphs 6 and 7).
3 The reason why the Sun is so often referred to as the twenty-
first or twenty-one-fohl, is not easy to discover. Possibly it may-
be from the fact that the Vishuvat day, or central day of the great
session and the longest day of the year, is identified with the Sun,
XII KAXDA, 2 ADHYAYA, 2 BRAHMAJVA, 8. I 5 I
— that consummation (he attains), and by that con-
summation he ascends month by month to the world
of heaven, and gains, in monthly portions, the world
of heaven, and the twenty-one-fold Stoma, and the
lWhati metre l.
7. The Agnish/omas amount to thirty-four in
a month 2 — for the obtainment of all the gods ; for
there are thirty-three gods, and Pra<rapati is the
thirty-fourth. And there is one Ukthya with the
Sho<2fa5in (stotra) ; for the Ukthya means food, and
the Sho^a^in vital strength.
8. By means of that food and vital strength the
gods obtained all their desires, and secured all their
desires ; and in like manner does this (Sacrificer),
by means of that food and vital strength, obtain all
his desires, and secure all his desires : with a view
to that object he who is initiated for (a sacrificial
session of) a year should therefore perform the
IV/sh///\ a and Abhiplava (-sha^/ahas).
ami that this day is flanked on both sides by ten special days which
together with the central day, form a special group of twenty-one
days. But, on the oiher hand, it may be exactly the other way,
viz. that this central group was made one of twenty-one days because
of the already recognised epithet of Aditya as the ' ekaviwja.' Cf.
A. Hillebrandt, Die Sonnwcndfeste in Alt-Indien, p. 6 seq.
1 Here the twenty-one Ukthyas are symbolically identified with
the twenty-one-versed hymn-form ; and the nine Agnish/omas
(of paragraph 5) with the Brzhati metre which consists of four
padas of nine syllables each.
- This number is evidently arrived at by counting the twenty
Ukthyas as Agnish/omas (hence 9 + 20), and adding thereto five
more Agnish/omas obtained by the calculation referred to in para-
graph 12 (see note thereon), according to which the characteristic
Stotras and *Sastras of the Ukthya make one additional Agnish/oma
in every four Ukthyas. The Sho^/ajin, thus, is not taken into
account in this calculation.
15? SATArATHA-BRAHMAJVA.
9. Now, the Adityas and the Arigiras, both of
them sprung from Pra^apati, were contending
together saying, ' We shall be the first to reach
heaven, — we shall be the first ! '
1 o. By means of four Stomas, four P;/sh///as 1, and
light (simple) hymn-tunes, the Adityas sailed across
to the heavenly world ; and inasmuch as they
sailed (abhi-plu) to it, they (these six-days' periods)
are called Abhiplava.
1 1 . By means of all the Stomas, all the Pr?sh//*as 2,
and heavy (complicated) hymn-tunes, the Ahgiras,
coming after (the gods), as it were3, touched (reached)
the heavenly world ; and inasmuch as they touched
(spris) it, it (this six-days' period) is called PWshMya*.
12. It is a six-days' Abhiplava, because it consists
of six days ; or a five-days' Abhiplava, because
it consists of five days, for the last day is the same
as the first; or a four-days' Abhiplava, for there
are four Stomas (used) in it — the thrice-threefold
(trivr/t), the fifteen-versed, the seventeen-versed, and
the twenty-one-versed one ; or a three-days' Abhi-
plava, for it is of three orders — c7yotis, Go, and
1 Besides the Rathantara and Br/hat, used on alternate days
for the Hot/Y's Pr/'sh///a-stotra at the Abhiplava, the Vamadevya
and Kaleya-samans, used on each day for the Maitravaruz/a's and
AMMvaka's Przsh/Aa-stotras, seem to be counted here as making
up the four Pr/sh///a-samans of the Abhiplava-sha</aha. For the
four Stomas, see p. 148, note.
2 See ib., and part iii, introd., p. xxi.
s The ' iva ' would seem here (as, indeed, pretty frequently) to
have the meaning of ' eva,' "indeed,' thus — coming considerably
after (the gods). Cf. Ait.-Brahm. IV, 17, 5, where the Ahgiras are
said to have reached heaven sixty years after the Adityas.
4 This etymology is of course not meant to be taken seriously,
the word ' pzYsh//2ya ' being derived from ' pr/shMa,' ' back '
(XII, i, 4, i).
XII KANDA, 2 ADIIVAVA, 2 BRAHMAJVA, 1 5. 1 53
Ayus 1 ; or a two-days' Abhiplava, for there are
two Samans (used) in it — -the B;/hat and the
Rathantara - ; or a one-day's Abhiplava, for it is
performed with the Stomas of a one-day's (Soma-
sacrifice 3). Twelve Stotras and twelve 6astras of
the four Ukthyas are in excess4 — they make a
seventh Agnish/oma, and thus the Agnish/omas
amount to seven.
13. Now, Proti Kaujrambeya5 Kausurubindi
dwelt with Uddalaka Aru«i as a religious student.
The teacher asked him, ' My son, how many days
did thy father c consider that there are in the
year ? '
14. 'Ten,' he replied. — 'Ten, indeed,' he said;
' for the Vira^r consists of ten syllables, and the
sacrifice is of Vira^ nature ; —
15. But how many are there really?' — 'Nine,'
he replied. — ' Nine, indeed,' he said ; ' for there are
nine vital airs, and by means of the vital airs the
sacrifice is performed ; —
1 See p. 148, note; part iv, p. 287, note 2.
2 These two principal P;/'shMa-samans are used on alternate
clays of the Abhiplava-sha</aha for the first (or Hotr/'s) Przsh/Aa-
stotra at the midday-service.
3 Viz. with the four Stomas used at the ordinary Agnish/oma-
sacrifice.
4 Whilst the Agnish/oma includes twelve Stotras and twelve
6'astras, the Ukthya-sacrifice has three additional (Uktha-) Stotras
and .Sastras, which in the four Ukthya days of the Abhiplava-
sha</aha make up another twelve chants and twelve recitations.
That is, either a descendant of Kmamba ; or, as Harisvamin
takes it, a native of the city Kaujambi ; cf. Weber, Ind. Stud. I,
p. 1 93. — Prakr/sh/abhupati-kojambinivasi-kusurabindasyapatyam ;
MS. comm.
6 Harisvamin applies to the father the epithet ' mahaya^mka,' or
performer of the great sacrifices.
154 SATAPATHA-BRAHMAWA.
16. But how many are there really?' — 'Eight,'
he replied. — 'Eight, indeed,' he said; 'for the
Gayatri consists of eight syllables, and the sacrifice
is of Gayatri nature ; —
17. But how many are there really?' — 'Seven,'
he replied. — ' Seven, indeed,' he said ; ' for there are
seven metres (successively) increasing by four (syl-
lables), and by means of the metres the sacrifice
is performed ; —
18. But how many are there really ? ' — ' Six,'
he replied. — ' Six, indeed,' he said ; ' six seasons
make up a year, and the sacrifice is the year ; and
one and the same day are those two, the opening
and concluding (Atiratra *) ; —
19. But how many are there really?' — 'Five,'
he replied. — ' Five, indeed,' he said ; ' the sacrifice is
fivefold ; the sacrificial animal is fivefold 2 ; there are
five seasons in the year, and the sacrifice is the year ;
1 In the scheme of the Gavam ayanam, given above (p. 139,
note 1), there is one day in excess of the year, viz. either the
central Vishuvat day (XII, 2, 3, 6) or the final Atiratra; but by
making this latter day identical with the opening Atiratra, Uddalaka
would seem to bring the whole within the compass of one year of
six seasons. In the next paragraph, on the other hand, the same
result is obtained by the identification of the second and the last
but one days of the session. Another, and perhaps more probable,
explanation of Uddalaka' s calculation would, however, be this. In
tin ^heme of the sacrificial session there occur, as not included in
the different sacrificial groups or periods (the sha</ahas, svarasamans,
&c), seven special days — tin- opening and final Aiiratras, the
A'aturviw.ra and Mahavrata days, and the Abluent, Vishuvat, and
Vuva^it days. These seven days he here successively reduces to six
and five days. The further reduction of this number by the identifica-
tion of the FrisbJftyz and Abhiplava, as well as of the Svarasaman
days, requires no explanation. Cf., however, the Addenda.
2 For the 'parikta' nature of the sacrifice, see III, 1, 4, 19. 20;
XIII, 2. 5, 1, for the five kinds of sacrificial animals, VI, 1, 2, 32 seqq.
XII KANDA, 2 ADIIYAYA, 3 BRAIIMA.YA, I. I 55
and one and the same day are those two, the
Aaturviw.sa and the Mahavrata ; —
20. But how many are there really ? ' — ' Four,'
he replied. — ' Four, indeed,' he said ; ' animals are
four-footed, and animals constitute a sacrifice ; and
one and the same day are those two, the IVzsh///ya
and AUiiplava ; —
21. But how many are there really?' — 'Three,'
he replied. — ' Three, indeed,' he said ; ' there are
three metres, three worlds ; and the (Soma-) sacri-
fice consists of three services ; and one and the
same day are those two, the Abhi^it and Vi^va^it : —
22. But how many are there really?'' — 'Two,'
he replied. — ' Two, indeed,' he said ; ' for man is
two-footed, and the sacrifice is man ; and one and
the same day are the Svarasamans ; —
23. But how many are there really ?' — ' One,' he
replied. — ' A day, indeed,' he said ; ' the whole year
is just that day after da}- :' — this is the mystic import
of the year ; and, verily, whosoever thus knows this
mystic import1 of the year grows more (and more)
glorious up to (the end of) it ; he becomes possessed
of a (new) bod)-, he becomes the year, and in the
shape of the year he joins the gods.
Third Braiimaata.
1. That year, doubtless, amounts to a Br/hati, —
there are two sha^ahas (12) of winning days - ; the
1 Prof. Oldenberg (Zeitschr. d. Deutschen Morg. Gcs., vol. 50,
p. 460) takes 'upanisliad' in the sense of ' worship ' — 'this is the
worship to be offered to the year.' Perhaps ' meditation ' might
be the more appropriate rendering : — ' this is the form in which the
year should be meditated uj on.' Cf. X, 4, 5, 1 ; 5, 1, 1.
The term ' arkshyat ' is apparently a future participle of ' a-ar^,'
I 56 SATAPATHA-BRAHMAiVA.
two, PrishtAya. and Abhiplava (12); the Go and
Ayus, and the Da^aratra (ten days) — that makes
thirty-six ; for the Br/hati consists of thirty-six
syllables, and by means of the B/7'hati the gods
strove to reach heaven, and by the Br/hati they did
gain heaven ; and in like manner does this one,
by means of the Br/hati, now strive to reach
heaven, and thereby gain heaven ; he who knows
this secures for himself whatever wish there is in
the Br/hati.
2. And as to the Aaturviwsa day, it is the same
as either the seventh or the ninth (day) of the
Da.raratra l. From out of the Abhiplava the Pr/sh-
///ya is formed, from the Pr/shZ/zya the Abhi^'it,
hence ' calculated to procure, or win.' The Ait.-Br. has ' akshyat '
instead. The two Sha</ahas (or periods of six days), here counted
as such days, would seem to include the six Svarasaman days, and
the special named days scattered over the session (the opening and
concluding Atiratra being apparently counted as one).
1 A'aturvizw.ra day is one in which the Aaturviw.ra-stoma, or
twenty-four-fold hymn-form, is exclusively used in the chanting of
the Stotras. The one usually denoted by that term is the second
day of the Gavam ayanam. In the Da^aratra, or ten-days' period,
there is, however, likewise a day in which the Aaturviw.va-stoma is
used exclusively. That period consists of a Pr/shMya-sha^/aha
(six days), three A7/andoma days, and a final Atyagnish/oma, called
Avivakya. The three AV/andoma days (i.e. days fashioned after
metres) have assigned to them as their exclusive Stomas the twenty-
four-fold, the forty-four-fold, and the forty-eight-fold hymn-forms
respectively; the first of them, or the seventh day of the Dasaratra,
being thus a A'alurviwja day. P>ut in the second half of the year's
session the regular order of the days of the minor sacrificial periods
— the Sha</ahas and Svarasamans — is reversed, the last day being
performed first; and according to this paragraph the same is
optionally to be the case in regard to the three A'^andorna days,
the A'aturviw^a day being taken either first or last (see, however,
parag. 9). Cf. also Haug, Ait.-Br., Transl., p. 347, note (where,
in 1. 3, read Dararatra instead of Dvada^aha).
XII KANDA, 2 ADIIYAYA, 3 BRAHMAJVA, 5. 1 57
from the Abhi^it the Svarasamans, from the Svara-
samans the Vishuvat, from the Vishuvat the Svara-
samans, from the Svarasamans the VLrva^it, from
the Visva^it the P;-/sh///ya ', from the IV/sh///ya the
Abhiplava, from the Abhiplava the Go and Ayus,
and from the Go and Ayus the Dasaratra.
3. And that Mahavrata is a winning-day, for its
Stoma is the Pa££avi/&.sa, and a metre does not
collapse from (excess or deficiency of) a syllable —
neither from one nor from two (syllables) ; neither
does a Stoma by (an excess of) one hymn-verse 2.
4. Prior to the Vishuvat they perform first the
Abhiplava, and afterwards the Pr/sh/^ya, for the
Abhiplava represents the sons, and the Pr/sh///ya
the father ; whence in early life the sons subsist on
(the resources of) their father. Subsequent to the
Vishuvat they perform first the Pr/sh///ya, and after-
wards the Abhiplava ; whence in later life the father
subsists on (the resources of) his sons ; and, verily,
the sons of him who thus knows this subsist on
him in early life, and he subsists on his sons in
later life.
5. Here, now, they ask, ' If he were to die after
entering on the A^aturviw^a day, how does he
become one who has not merely (uttered) the Agur-
! Here, the order of Abhiplava and Pn'sh/fcya followed in the
first half of the year is reversed.
2 The author apparently claims for the pa;7£aviw.ya-stoma, or
twenty-five- versed hymn- form, the same efficacy as for the
/bturvima-stoma, the hymn-form of what is practically the first
day of the sacrificial session (cf. TawaYa-lk. XXV, 1,1, where it
is called A'aturviwra/;/ prayawiyam), and which by the number of
its stotriya-verses, being that of the half-months in the course of
the year (24), is supposed to represent the whole year; cf. Ait.-Br.
IV, 12.
I58 SATAPATHA-BRAHMAJVA.
formula1?' Let him say, 'In that they then
perform the Opening Atiratra, thereby (he becomes
such a one).'
6. As to this they ask, ' Seeing that there are the
twelve months of the year, and that one day, to wit,
the Vishuvat, is in excess, does this belong to those
(months) that go before or to those that follow ? '
Let him sav, ' Both to those that- £0 before and to
those that follow ; ' for the Vishuvat is the body
(trunk) of the year, and the months are its limbs ;
and where the body is there are (or, that includes)
also the limbs, and where the limbs are there is also
the body ; and neither is the body in excess of the
limbs, nor are the limbs in excess of the body : and
thus, indeed, that (day) belongs both to those
(months) that go before and to those that follow.
7. But, indeed, that year is a great eagle : the six
months which they perform prior to the Vishuvat
are the one wing, and those which they perform sub-
sequent thereto are the other ; and the Vishuvat is
the body ; and, indeed, where the body is there are
also the wings, and where the wings are there is also
the body ; for neither is the body in excess of the
wings, nor are the wings in excess of the body : and
thus, indeed, that (day) belongs both to those
(months) that go before and to those that follow.
8. As to this they ask, ' Seeing that for six
months prior to the Vishuvat they perform Stomas
tending upwards, and for six (months) reversed
1 See XI, 2, 5, 10 with note. The A'aturviw.va clay is, as it were,
a promise on the part of the Sacrificer to perform the sacrificial
session ; whilst, the Prayawiya Atiratra not only represents the
actual entering on the performance, but, as it were, implies the
Udayaniya Atiratra (XII, 2, 2, 18).
XII KANDA, 2 ADHYAYA, 3 BRAHMA.VA, II. I 59
(Stomas), how are these latter performed so as
to tend upwards?' Let him say, 'In that they
perform that Da^aratra as one with upward
tending Stomas, thereby they do so.' Now, the
Mahavrata did not yield itself to the gods saying,
' How is it, ye have performed the Vishuvat with
upward tending hymns, and me with reversed ones ? '
9. The gods said, ' Try ye to find out that sacri-
ficial performance which has upward tending Stomas,
and whereby we may gain this.' They saw that
Dararatra with upward tending Stomas after the
manner of the year : what P/Vsh/^ya-shartaha there
is in it that is the seasons, the (three) A7/andomas are
these worlds, and the tenth day is the year. Thereby
they gained this (Mahavrata), and it yielded itself
to them ; and, verily, the Mahavrata yields itself to
him who so knows this.
10. And in this way, indeed, there is an ascent of
days : — by means of the Opening Atiratra they
ascend the concluding Atiratra, by means of the
ATaturviw^a the Mahavrata, by means of an Abhi-
plava a subsequent Abhiplava, by means of
a P;'/sh///ya a subsequent IV/sh///ya, by means of
the Abhi<^it the Visvagit, by means of the Svara-
samans the subsequent Svarasamans — but that one
day is not ascended, to wit, the Vishuvat : and,
verily, he who thus knows this ascends to (the state
of) one more glorious, and no one inferior to him
ascends (to be equal) to him.
1 1. And in this way, indeed, there is a descent of
days : — the Praya#iya Atiratra descends to the
JCaturvimsa. day, the ATaturvimia day to the Abhi-
plava. the Abhiplava to the P/7sh///ya, the PrzshtAya
to the Abhifit, the Abhi^it to the Svarasamans, the
l6o SATAPATIIA-BRAHMAiVA.
Svarasamans to the Vishuvat, the Vishuvat to the
Svarasamans, the Svarasamans to the Visvagit, the
VLfva^it to the IV/sh///ya, the PrishtAya. to the
A
Abhiplava, the Abhiplava to the Go and Ayus,
the Go and Ayus to the Da^aratra, the Da^aratra
to the Mahavrata, the Mahavrata to the Udayaniya
Atiratra, the Udayaniya Atiratra to the world of
heaven, to the resting-place, to plenty.
12. Such, indeed, are the wilds and ravines of
sacrifice, and they (take) hundreds upon hundreds
of days' carriage-drives ; and if any venture into
them without knowledge, then hunger or thirst,
evil-doers and fiends harass them, even as fiends
would harass foolish men wandering in a wild
forest ; but if those who know this do so, they pass
from one duty to another, as from one stream into
another, and from one safe place to another, and
obtain well-being, the world of heaven.
13. As to this they say, ' How many onward, and
how many backward days are there ? ' Well, those
which are performed once each are onward days,
and those which are performed repeatedly are
backward days : let him at least consider these * as
backward ones, for in accordance with the course of
the Sha^ahas he himself moves.
Fourth Brahmawa.
1. The Year, indeed, is Man ; — the Prayawiya
Atiratra is his breath, for by means of the breath
men go forward (prayanti) ; and the Arambha/^iya
1 Or, 'meditate upon these' (? worship these); see p. 155,
note 1.
XII KAA7/A, 2 ADHYAYA, 4 l'.KAI I M AA'A, 5. l6l
(opening) day1 is speech, for by means of speech men
undertake (arabh) whatever they do undertake.
2. The Abhiplava-shadaha is this right hand 2.
This (little finger) is the first day thereof, — this
(upper joint3)is its morning-service, this (middle joint)
its midday-service, and this (lower joint) its evening-
service : it is in place of the Gayatri, whence this
(little finger) is the shortest of these (fingers).
3. This (third finger) is the second day, — this
(upper joint) is its morning-service, this (middle
joint) its midday-service, and this (lower joint) its
evening-service : it is in place of the TrishAibh,
whence this (third finger) is larger than this (little
finger).
4. This (middle finger) is the third day, — this is
its morning-service, this its midday-service, and
this its evening-service : it is in place of the e7agati,
whence this is the largest of these (fingers).
5. This (fore-finger) is the fourth day, — this is its
morning-service, this its midday-service, and this
its evening-service: it is in place of the Vira^ ; for
the Yira^- is food, whence this (fore-finger) is the
most food-eating 4 of these (fingers).
1 Hereby the A'aturviw^a day would seem to be meant (as, indeed,
it is also taken by Harisvamin), see p. 157, note 3 ; p. 167, note r.
2 The right hand is apparently taken here to represent the four
limbs-— the arms and legs. In Sanskrit the terms for finger and
toe (as for thumb and large toe) are the same.
That is, apparently the bone joining the palm ; though possibly
the one forming the extreme end of the finger may be intended.
But inasmuch as the morning-service has five stotras as compared
with the two of the evening-service the former might be expected
to be compared with the larger of the two bones.
4 Prof. Weber, Prati^wasutra, p. 97, refers to II, 4, 2, 18, where,
in his opinion, the passage '(thus) they ladle out (food) for men'
[44] M
1 62 .SATAPATHA-r.KAHMA.YA.
6. This (thumb) is the fifth day, — this is its
morning-service, this its midday-service, and this
its evening-service : it is in place of the Pahkti, for
the Paiikti is broad \ as it were, whence this (thumb)
is the broadest of these (fingers).
7. This (right arm) is the sixth day, — this (fore-
arm 2) is its morning-service, this (upper arm) its
midday-service, and this (shoulder-blade) its evening-
service : it is in place of the Ati/7/andas, whence this
(arm) is larger than those (fingers). That day is a
Gayatri one, whence this shoulder-blade is the
shortest: this Abhiplava-sha^aha (extends) in this,
in this, in this, and in this, direction3; and the
Vrish/Ziya. is the body (trunk).
8. Now, as to this, Paingya, knowing this, said,
The Abhiplavas leap about (plavante), as it were,
and the Frtshtkya. stands (stha) 4, as it were ; for
points to the fore-finger as the finger used most in eating. This is
not improbable, though Sayawa, as well as the commentary on
Kity. IV, 1, 10, it is true, does not interpret the passage in
il way.
1 Viz. inasmuch as it consists of five padas, — instead of three, as
m the case of the Gayatri, or four, as in that of the others.
•' Thus also Harisvamin (hardly, the palm ; but sec p. 161, note 3).
Viz. in the direction of the two arms and the two legs.
There being, in nine of the twelve months of the year, four
Abhiplavas and one P;v'sh///ya in each month, the two kinds of six-
p'-rformances as regards numbers, certainly offer an analogy
to the limbs and the body.
4 This etymological quibble seems to refer to the fact that the
Abhiplavas are performed before the Prish/iya in the first half of
the year, and after them in the second half; though the same
feature of change might, vice versi, be applied to the Pr/sh///ya. It
is possible, however, that the author may refer here to other
characteristic features of the two kinds of Sha</ahas ; and it cannot
be denied that the Abhiplava days are liable to much greater
change than the IV/'sh/Z/ya days. The constant change in the
XII KANDA, 2 ADHYAYA, 4 BRA! IMA.YA. II. 1 63
this (man) leaps about, as it were, with his limbs,
and he stands, as it were, with his body.'
9. The Trivro't (stoma) is its head, whence that
(head) is threefold (trivn't) — skin, bone, and brain.
10. The Pa££ada.ra (fifteen-versed hymn-form) is
the neck-joints, — for there are fourteen of these
(joints) \ and the vital force is the fifteenth ; hence
by means of that (neck), though being small, man
bears a heavy burden : therefore the Pa^/'ada\a is
the neck.
11. The Saptada^a (seventeen- versed hymn-form)
is the chest ; for there are eight '^atru - ' on the one
' sequence of stomas ' in the Abhiplava has already been referred ;o
(p. 148, note 1). Another source of change, in the Abhiplava, is
the peculiar way in which the Brahmasaman (or BrahmawaMawsin's
Prish/Aastotra) is varied from day to day. For, whilst during the
months preceding the Vishuvat day, the Abhivarta tune is used for
this ^totra on each day, but with different Pragatha verses chanted
thereto from day to day ; during the second half of the year, on the
other hand, the same text (Sama-veda II, 806) is used throughout,
whilst its tune is varied from day to day. Since in the second
half of the year the order of the days of the P/-/sli///ya-sha</aha
must be reversed, whilst this is optionally the case as regards the
Abhiplava, this feature can hardly be referred to here.
1 The 'griva/i' thus, as far as man is concerned, include not
only the seven cervical vertebrae, but also the upper seven dorsal
vertebrae, being those to which the true ribs are attached. It is
worth remarking, however, that in large birds such as the eagle, the
neck itself consists of fourteen vertebrae.
2 The St. Petersb. Diet, takes '^atru ' in the sense of ' tuberculae
costarum,' or tubercles of the ribs, the projections near the 'heads'
of the ribs where these join the spinal vertebrae; this conjectural
meaning being based on VIII, 6, 2, 10, where the ribs are said to
be fastened on both sides to the kikasa^ (? sternum) and the
^atrava^. Against this conjecture (as the Diet, remarks) is the
circumstance that the ^atrava/j are here said to form part of
the chest ; and, besides, the tubercle of the rib is not a separate
bone, and would hardly be likely to be specially singled out in this
M 2
I 64 v vrAPATIIA-BRAHMAA'A.
side, and eight on the other, and the chest itself is
the seventeenth : therefore the Saptada^a (stoma) is
the chest.
1 2. The Ekaviw^a (twenty-one-versed hymn-form)
is the belly, for inside the belly there are twenty
' kuntapa ',' and the belly is the twenty-first : there-
fore the Ekavi^wa (stoma) is the belly.
13. The Triwava (thrice nine-versed hymn-form)
is the two sides (panrva) ; — there are thirteen ribs
(pami) on the one side, and thirteen on the other 2,
and the sides make up the thrice ninth : therefore
the Tri;/ava (stoma) is the two sides.
14. The Trayastri#wa (thirty-three-versed hymn-
connection. Perhaps, therefore, the ^atravaA may rather be the
costal cartilages connecting the seven true ribs with the sternum,
and along with them the ligament of the collar-bone where it joins
the sternum ; in which case the former passage would have to be
understood in the sense that the ribs are on both (the right and
left) sides fastened on to the costal cartilages ami (through them)
in the ' kikasa//,' the breast-bone, or rather the several bones or
plates of which the sternum consists, as articulated with the
clavicles and the true ribs. It is possible, however, that 'kikasa/;'
may have a different meaning from that here assigned to it, in ace.
with the St. Petersb. Diet. Indeed, one would expect the 'kikasaZ-'
and '.^atrava// ' on different ends of the ribs.
1 '1 he meaning of 'kuntapa' is likewise doubtful. The
St. Petersb. Diet, suggests that certain glands may be intended
thereby; but possibly the term may refer to the transverse
processes (forming spikes, so to speak ; cf. kunta) on both sides of
the ten lower spinal vertebrae below the vertebra of the last true
rib, — i.e. of the five lower dorsal, and the five lumbar vertebrae.
2 The clavicle, or collar-bone, would thus seem to be classed
along with the ribs. Rather peculiar, in the anatomical phrase-
ology employed in the Biahma//a, is the collateral use of 'parju'
and 'p/v'sh/i' for 'rib': and it is by no means clear that there is
no distinction between the two terms. In connection with the
Reta/^iA' bricks the term 'pr/sh/i' seems to be invariably used, —
cf. VIII, 6, 2, 7, as against ib. paragraph 10 (pami).
XII KA.VDA, 3 AD1IYAYA, I BRAIIMA.YA, I. 1 65
form) is the spine; for there are thirty-two ' karu-
kara l ' of that (spine), and the spine itself is the
thirty-third : therefore the Trayastri/^a (stoma) is
the spine.
15. The Abhi;'it is the same as this right ear ;
the first Svarasaman is this white part of the eye, the
second the black part, and the third the pupil ; the
Vishuvat is the nose, the first backward Svarasaman
is this pupil of the eye, the second the black, and
the third the white part thereof.
16. The Virva^it is the same as this left ear ; the
IV/sh///va and Abhiplava have been told ; the Go
and Amis are the two downward breathings which
there are (in the body) ; the Dasaratra the limbs,
the Mahavrata is the mouth ; and the Udayaniya
Atiratra the up-breathing, for by means of the up-
breathing men go upwards (ud-yanti) : such is that
year as established in the body ; and, verily, whoso-
ever thus knows that year as established in the body,
establishes himself by offspring and cattle in this,
and by immortality in the other, world.
Third AdhyAya. First Brahmaaw.
1. 'Seeing that all this threefold universe keeps
passing into one another, O Balaki, how is it that
This is another term, the exact meaning of which is somewhat
doubtful. The St. Petersb. Diet, takes 'karfikara' to refer to the
vertebrae of the spinal column ; and if that be correct, the term
would seem to include not only the twenty-four joints of the back-
bone down to the last lumbar vertebrae, but also the appendages
of the spine, viz. the sacrum with its five, and the coccyx with its
four pieces : this, it is true, yields thirty-three, instead of thirty-two,
parts, but it seems scarcely possible in any other way — as, for
instance, by taking into account the epiphysial plates between the
vertebrae, along with the latter — to arrive at a total approximating
that mentioned in the above passage.
]66 SATAPATHA-BRAHMAJVA.
these, — to wit, the sacrifice, Man, and Pra^apati, —
do not exceed one another ?
2. Seeing that the upward Stomas follow the
sacrifice, fitting themselves by repetitions with
Samans, how do they enter man, and how do they
become united with the vital airs ?
3. The Prayattfya Atiratra, the Aaturviwsa day,
the four Abhiplavas, and the Prz'sh///ya (sha^aha) : —
how do these enter man, and how do they become
united with the vital airs ?
4. Fitted out with the Abhi^it, the Svarasamans
join the Vishuvat on both sides : — how do these
enter man, and how do they become united with
the vital airs ?
5. Setting out with the Trivr/t, fitted out with the
(Pa^/'ada.va and) Saptadaj'a, and ending with the
Trayastritfwa ; with (the series of stomas increasing)
successively by four (syllables1) : — how do these
enter man, and how do they become united with
the vital airs ? '
6. The TrivWt is his head, the Pa;X£ada.?a his
neck ; and the chest, they say, corresponds to the
Saptadaja ; the Ekaviwja they make the belly, and
1 The Trivr/t, or nine-versed stoma, is, however, followed by
the Pa££adara, or fifteen-versed stoma — the thirteen-versed form
not being in ordinary use — and these are succeeded by the
Saptackua (17), Ekavinua (21), &c. Possibly, however, this last
sentence may refer to the six days of the Pn'sh/iya-shatfoha for
which the stomas consisting of 9, 15, 17, 21, 27 and 33 verses
respectively are used. On the Abhi^it day, each of the first four
stomas is used in succession for three stotras, the four hymn-forms
thus making up the twelve stotras of the Agnish/oma. On the
Vi^va^it day, on the other hand, only three stomas are used —
the Trivr/t, Pa«/adaja, and Saptadaja — four stotras being assigned
to each of these three hymn-forms.
XII KAiVKA, 3 ADHYAYA, I i;R.\ UMA.ya, 9. 167
the two sides, by means of the Tri;/ava, correspond
to the ribs.
7. The Abhiplavas on both sides (of the Vishuvat)
are his arms, the P;7sh///ya is the back, — so say the
wise ; and his spine the Brahmawas fashion in the
year by means of the (series of stomas increasing)
successively by four (syllables).
8. The Abhi^it and Virva^it are his ears ; and
his eyes, they say, correspond to the Svarasamans :
the Vishuvat, they say, is the breath of the nostrils ;
and the Go and Ayus are those two downward
breath ino-s.
9. The Da^aratra they call his limbs, and the
Mahavrata the Brahma/ias fashion (arrange) so as
to be the mouth in the year l ; — the Supreme Self
has entered into that year endowed with all stomas
and with all samans : having fashioned him alike
with the body, the sage is seated free from pain 2 on
the heights of the ruddy one (the sun).
1 Though the Mahavrata day is actually the last day but one of
the one year's sacrificial session, whilst the Aaturvi/z/ja day is the
second, these two days mark really the end and beginning of the
year, whilst the nominal first and last days of the sessional
performance may be considered as consisting of mere preliminary
and concluding (winding-up) rites. The above symbolic identifi-
cation of the Mahavrata with the mouth of Agni-Pra^apati, the
Year, might thus lead one to suppose (as, indeed, is done by
Prof. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 11) that if
two such annual sessions were immediately to succeed each other,
the Mahavrata and A'aturviw^a would fall on one and the same
day. The Mahavrata, representing (at least symbolically) the
winter-solstice, would thus mark both the end and the beginning
of two successive solar periods.
2 Literally, with unborn pain (or, with the pain of one unborn).
I 68 SATAPATIIA-BRAHM AArA.
Second Braiima^a.
i. The Year is Man1 : — 'Man' is one unit, and
' year ' is another, and these now are one and the
same ; — there are in the year the two, day and night,
and in man there are these two breathings, and
these now are one and the same ; — there are three
seasons in the year, and these three breathings in
man, and these (two) now are one and the same ; —
' sawvatsara (year) ' consists of four syllables, and so
does ' ja^amana (sacrificer),' and these (two) now are
one and the same ; — there are five seasons in the
year, and these five breathings in man, and these (two)
now are one and the same ; — there are six seasons
in the year, and these six breathings in man, and
these (two) now are one and the same ; — there are
seven seasons in the year, and these seven breathings
in man, and these (two) now are one and the same.
2. There are twelve months in the year, and
these twelve breathings in man, and these (two)
now are one and the same ; — there are thirteen
months in the (leap-) year, and these thirteen
(channels of) breathings in man, the navel being
the thirteenth, and these (two) now are one and the
same ; — there are twenty-four half-months in the year,
and this man is twenty-four-fold, being possessed of
twenty fingers and toes and four limbs; and these
(two) now are one and the same ; — there are twenty-
six half-months in the (leap-) year, and this man is
twenty-six-fold, the two feet making up the twenty-
six ; and these (two) now are one and the same.
3. And there are three hundred and sixty nights
1 Or, the man, identified with the Sacrificer.
XII KAN DA, 3 ADHYAYA, 2 BRA 1 1 MA.V A, 8. I 69
in the year, and three hundred and sixty bones in
man, and these (two) now are one and the same ; —
there are three hundred and sixty days in the year,
and three hundred and sixty parts of marrow in man,
and these (two) now are one and the same.
4. And there are seven hundred and twenty days
and nights in the year, and seven hundred and twenty
bones and parts of marrow in man, and these (two)
now are one and the same.
5. And there are ten thousand and eight hundred
'muhurta' in the year; and fifteen times as many
k kshipras' as there are ' muhurta ' ; and fifteen times
as many ' etarhi ' as there are ' kshipra ' ; and fifteen
times as many ' idani ' as there are ' etarhi ' ; and
fifteen times as many breathings as there are 'idani';
and as many spirations as there are breathings * ;
and as many twinklings of the eye as there are
spirations, and as many hair-pits as there are twink-
lings of the eye, and as many sweat-pores as there
are hair-pits ; and as many sweat-pores as there are
so many drops it rains.
6. Concerning this, Varkali, knowing" this, once
said, ' I know the raining cloud extending over the
whole earth, and the drops of that rain.'
7. It is with reference thereto that this verse is
told, — Whilst whirling round, be it standing, or
sitting, or even sleeping, how often does man,
otherwise than from toil, breathe and expel the air
regularly - by day and night ?
8. And in answer thereto this verse is told, —
1 Perhaps the distinction between ' prawa ' and ' ana ' here is
that of out-breathing and in-breathing.
2 Or, uniformly (gleichmassig). The St. Petersb. Diet, here takes
' samena' in the sense of 'exactly.'
I 70 SATAPATHA-BRAHMAiVA.
Inasmuch as man is what is measured a hundred
hundred and eight hundred, therefore they say : — so
often does man regularly1 breathe and expel the air
by day and night.
Third Braiimaaa.
1. The gods were once performing the initiation
ceremony for a (sacrificial session) of a thousand
years. When five hundred years had passed with
them, everything here was worn out — to wit, Stomas,
and P/7sh//£as, and metres (texts).
2. The gods then perceived that unexhausted
element of the sacrifice, and by means of that
unexhausted element they obtained what success
there was in the Veda ; and, verily, for him who
thus knows this, the Vedas are unexhausted, and the
work of the officiating priests is performed with the
unexhausted threefold science.
3. Now, this is that unexhausted element of the
sacrifice: — o-sravaya, astu srausha/, ya;ra, ye
ya^amahe, and vausha/2. In these five utterances
there are seventeen syllables : — o-sravaya consists
of four syllables, astu jrausha/ of four syllables,
ya^a of two syllables, ye ya^amahe of five
syllables ;
4. And the V as ha /-call consists of two s)llables.
This is the seventeenfold Pra^apati, as established
in the deity and in the body, and, verily, whosoever
thus knows that seventeenfold Pra^apati, as estab-
lished in the deity and in the body, establishes him-
self by offspring and cattle in this, and by immortality
in the other, world.
1 Sec note 2 on p. 169.
- For these sacrificial calls, see part i, p. 142, note 2.
XII KANDAj 3 ADHYAYA, 3 BRAHMAJVA, II. 171
5. The gods then spake, ' Find ye out that sacri-
ficial performance which shall be a substitute for one
of a thousand years ; for what man is equal thereto
that he could get through with (a performance of)
a thousand years V
6. They saw the Vij-va^it with all the Pr/sh/7/as1
to be an accelerated Soma-feast in lieu of the Pr/sh-
///ya-shaflfoha, for there are those (same) Stomas,
those Pr/sh///as, and those metres.
7. They saw the P;/sh//^ya-sha^aha to be an
accelerated Soma-feast in lieu of the Dvada^aha, for
there are those (same) Stomas, those P;'zsh///as, and
those metres 2.
8. They saw the Dvadajaha to be an accelerated
Soma-feast in lieu of (a session of) a year3, for there
are those (same) Stomas, those P;-/sh///as, and those
metres.
9. They saw the (session of a) year to be an
accelerated Soma-feast in lieu of the Tapa^ita4, for
there are those (same) Stomas, those Pr/shZ/^as, and
those metres.
10. They saw the Tapa5/£ita to be an accelerated
Soma-feast in lieu of the thousand years' performance,
for there are those (same) Stomas, those Yrishthdis,
and those metres.
11. He passes a year with the rites of initiation,
1 For such a day's performance with all the Pr/sh///a-samans, see
part iii, introd., p. xx seq.
2 The Dvada,raha, or twelve-days' performance, includes a Pr/'sh-
Mya-sha</aha as its second to seventh days.
The one year's session includes a Da.raratra, or ten-days'
performance, forming the central part of the Dvadajaha ; and
the first and last days of the latter being, like those of the
Gavam ayanam, a prayamya and udayaniya Atiratra.
* See part iv, p. 317, note 2.
! 7- SATAPATIIA-BRAIIMA.YA.
a year with the Upasads, and a year with the
pressings of Soma.
1 2. When he passes a year with the rites of
initiation he thereby secures for himself the first part
of the performance of a thousand years ; and when
he passes a year with the Upasads he thereby
secures for himself the central part of the perform-
ance of a thousand years ; and when he passes a year
with the pressings he thereby secures for himself the
last part of the performance of a thousand years.
13. Twelve months he passes with the rites of
initiation, twelve with the Upasads, and twelve with
the pressings, — that makes thirty-six. Now the
Brz'hati (metre) consists of thirty-six syllables, and
by means of the Brz'hati the gods strove to reach
heaven, and by means of the Brz'hati they indeed
attained heaven ; and in like manner does this one,
by means of the Brz'hati, now strive to reach heaven,
and by means of the Br/hati he indeed attains
heaven ; and whatever object of desire there is in
the Brz'hati, that he thereby secures for himself.
14. But, indeed, there is that triad that is per-
formed together, — the Agni (fire-altar), the Arkya,
and the Mahad Uktham (great litany). When he
passes a year with the rites of initiation, and a year
with the Upasads, thereby the Agni and the Arka
are secured by him ; and when he passes a year with
the pressings, thereby the Mahad Uktham is secured
by him : this, then, to wit, the Tapas/'ita, is the substi-
tute for the performance of a thousand years, and this,
to wit, the Tapani ta, conduces to the procreation of
creatures.
Fourth Brahmajva.
1. Pra^apati once upon a time spake unto Purusha
XII KANDA% 3 ADIIVAVA, 4 l'.KAIIMA.VA, 8. 1
/ d
Narayawa, 'Offer sacrifice! offer sacrifice!' He
spake, ' Verily, thou sayest to me, " Offer sacrifice !
offer sacrifice ! " and thrice have I offered sacrifice :
by the morning-service the Vasus went forth, by the
midday-service the Rudras, and by the evening-
service the Adityas ; now I have but the offering-
place1, and on the offering-place I am sitting.'
2. He spake, ' Offer yet sacrifice ! I will tell thee
such a thing that thy hymns shall be strung as
a pearl on a thread, or a thread through a pearl.'
3. And he spake thus unto him, 'At the (chanting
of the) Bahishpavamana, at the morning-service,
thou shalt hold on to the Udgatr/ from behind,
saying, " Thou art a falcon formed of the Gayatri
metre, — I hold on to thee : bear me unto well-being!"
4. 'And at the midday Pavamana thou shalt hold
on to the Udgatr/ from behind, saying, " Thou art
an eagle formed of the Trish/ubh metre, — I hold on
to thee : bear me unto well-being ! "
A
5. *And at the Arbhava-pavamana, at the evening-
service, thou shalt hold on to the Udgatrz from
behind, saying, " Thou art a AVbhu formed of the
<7agat metre, — I hold on to thee : bear me unto
well-beino- ! "
6. ' And at the close of each pressing thou shalt
mutter, " In me be light, in me might, in me glory,
in me everything ! " '
7. Now light, indeed, is this (terrestrial) world,
might the air-world, glory the heavens, and what
other worlds there are, they are everything (else).
8. And light, indeed, is Agni, might Vayu (the
1 ? That is to say, those deities have taken possession of every-
thing else. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 377.
174 SATAPATHA-BRAHMA^A.
wind), glory Aditya (the sun), and what other gods
there are they are everything.
9. And light, indeed, is the AYg-veda, might the
Ya^ur-veda, glory the Sama-veda, and what other
Vedas there are they are everything.
10. And light, indeed, is speech, might the breath,
glory the eye, and what other vital airs there are
they are everything.
11. Let him know this: — 'All the worlds have
I placed within mine own self, and mine own self
have I placed within all the worlds ; all the gods
have I placed within mine own self, and mine own
self have I placed within all the gods ; all the Vedas
have I placed within mine own self, and mine own
self have I placed within all the Vedas ; all the vital
airs have I placed within mine own self, and mine
own self have I placed within the vital airs.' For
imperishable, indeed, are the worlds, imperishable
the gods, imperishable the Vedas, imperishable the
vital airs, imperishable is the All : and, verily, who-
soever thus knows this, passes from the imperishable
unto the imperishable, conquers recurrent death, and
attains the full measure of life.
Fifth Brahmajva.
1. Of old, indeed, they were wont to seize this
victim as one dedicated to Savitr/, but now they seize
it as one dedicated to Pra^apati, saying, 'Savitrz',
in truth, is the same as Pra^apati.' It is therefore
after having thrown together the (sacrificial) fires
that they ought to perform this (animal) sacrifice on
the " Grz'hapati's own fires, thinking, 'May we also
have a share in this tail (of the victim) wherewith
they are now making offering together to the wives
XII KA.VZ5A, 3 ADIIVAVA, 5 BRAHMAJVA, 5. 1 75
(of the gods).' They then perform the initiation
ceremony whenever they choose.
2. Here now they say, 'They ought to have
separate hearths ; and if one of the initiates were to
be taken ill let him stay aside offering'- the A<inihotra.
If he gets well again, they bring (the fires) together
and invite him to join them ; but if he dies they
burn him by his own (three) fires1 without an (ordi-
nary) fire for (burning) a dead body; and the other
sacrificers sit (through the sacrificial session); — such
at least is the performance in the case of one who
keeps up his sacrificial fires ; but, indeed, they have
their hearths in common : the theological explication
of this is the same as in regard to the preparatory
ceremonial 2.'
3. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their Agnihotra come to be uninterrupted ? '
Let him reply, ' By the fast-milk.'
4. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their Full-moon oblation come to be uninter-
rupted ? ' Let him reply, ' By the ghee and the
sacrificial cake.'
5. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their New-moon oblation come to be unin-
terrupted ?' Let him reply, ' By the sour curds and
the cake.'
1 This is the regular procedure in accordance with Grihya. rites,
if. Ajv.Gnhy. IV, 2, n-13; whilst Paraskara, III, 10, n, merely
says, ' with the domestic fire thty burn him who has established his
(sacred) fire.'
2 For the ' puraj^ara;/a,' see part iv, p. 337, note 2.
1 76 DATAPATH A-BRAIIM ANA.
6. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their offering- to the Fathers come to be unin-
terrupted?' Let him reply,' By the Aupasana (rites1).'
7. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their offering of firstfruits come to be uninter-
rupted ?' Let him reply, ' By Soma's pap2.'
8. They also say, ' Seeing that the performers
of a year's session become initiated for a year, how
do their seasonal offerings come to be uninter-
rupted ?' Let him reply, ' By the Payasyi 3.'
9. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
does their animal sacrifice come to be uninter-
rupted ?' Let him reply, ' By the animal and the
cake V
1 o. They also say, ' Seeing that the performers of
a year's session become initiated for a year, how
1 Viz., by those rit< s which, during the time for which the Sacri-
ficer is initiated, may be performed on his domestic (Avasathya or
Aupasana) fire. ( I. Katy. I, 1, 20. 21. Whether the domestic
offerings to the Fathers (.naddha) may be so performed seems
doubtful.
A
For the ordinary performance of the A.gray i«esh/l, see part i,
p. 370 scqq. According to Kaiv. IV, 6, 11 scq. the performance
of a year's sattra is to mark the time at whii h the offering of first-
fruits would otherwise have taken place by using new grain for his
vrata-food, as well as for two Rauhi/za cakes at the Upasads, and
for the cakes offered in the animal sacrifice of the Soma days;
and that a pap of new jyamaka (millet) is to be offered to Soma at
the proper season (during the rains, or autumn), and a pap of
bamboo grain in summer.
! For this dish, made by the addition of fresh boiled milk to
sour curds, see part i, p. 381, note 2.
4 That is, by the animal offered on each successive Soma day, and
the (savaniya) puroc/a^as offered subsequently; cf. IV, 2, 5, 14-22.
XII KAA\DA, 3 ADIIVAVA, 5 l'.RAIIMAAW, I 3. I 77
does their Soma come to be uninterrupted ? ' Let
him reply, ' By the Soma-pressings.'
11. It is thus that these sacrificial rites enter into
the year ; and, verily, whosoever thus knows this
entering of the sacrificial rites into the year becomes
a sharer in the heavenly world.
12. In the year there should be known to be
uniformity : — one Atiratra they perform before, and
one after, the Vishuvat ; fifty-three Agnish/omas
they perform before, and fifty-three after, the Vishu-
vat; one hundred and twenty Ukthya clays they
perform before, and one hundred and twenty after,
the Vishuvat, — thus at least in the case of those who
perform the Svarasamans as Ukthyas.
1 3. And in the case of those who (perform them)
as Agnish/omas, they perform fifty-six Agnish/omas
before, and fifty-six after, the Vishuvat ; one hun-
dred and seventeen Ukthya days they* perform
before, and one hundred and seventeen after, the
Vishuvat ; six Shoda-rins they perform before, and
six after, the Vishuvat ; thirty Sha^ahas ' they per-
form before, and thirty after, the Vishuvat :— such,
then, is the uniformity of that (year), and, verily,
he who thus knows this goes through a course of
sacrificial performance which is uniform, and not
ineffectual, neither defective nor redundant.
1 That is, counting the Prayawiya Atiratra, A'aturviw^a, Abhhyit,
and three Svarasamans as one six-days' performance, before the
Vishuvat ; and the three Svarasamans, the Visvagit, Gosh/oma,
Ayush/oma, four days of the Dajar&tra (preceding and succeeding
the central Shadaha), the Mahavrata, and Udayaniya Atiratra as
two six-days' performances after the Vishuvat.
[44] N
i 78 satapatha-brahmaa'a.
Fourth Adhyaya. First Braiimaa^a.
Kxpiatory Ceremonies in connection with the Agnihotra.
1. Verily, they who perform an Agnihotra enter
upon a long sacrificial session : — the Agnihotra,
indeed, is a sacrificial session ensuring death in old
age1, for people are set free from it either by old
age or by death.
2. Here, now, they say, ' If either a team (yukta)
were to drive through, or people were to walk to and
fro, between the two fires of such a one performing
an Agnihotra, and (being thus) a performer of a long
session, what rite and what expiation would there be
in that case?' He may, indeed, perform an expia-
tion, and also offer an ish/i ; but let him disregard
it, for he who lays down his two fires doubtless
spreads himself all over these worlds.
3. His Garhapatya is this (terrestrial) world, his
Anvaharyapa/£ana (or southern fire) the air-world,
A
and his Ahavaniya yonder (heavenly) world ; and
freely, indeed, birds, both combined (yukta) and
single, pass to and fro in these worlds ; and even if
a whole crowd were to pass through between his
fires, let him know that no harm and no hurt
will come to him.
4. ' But, surely, there are three unclean animals,
a vicious boar, a vicious ram -, and a dog : if any
1 Literally, as would seem, ' old-age-deathed ' (gardmarya), or
perhaps, 'having old age for ils extreme limit (marya).' The
author apparently takes it in the former sense, though interpreting
the compound in his own way.
2 According to Molesworth's Dictionary, ' e^/aka ' and ' mcmd/ia,'
in Mara/^ij mean both 'ram/ but the former 'is ordinarily under-
XII KANDA, 4 ADIIYAYA, I BRAHMAJVA, 6. I 79
one of these runs about between (the fires) whilst the
Agnihotra-offering is put on (the fire), what rite and
what expiation would there be in that case ? ' Well,
some poke out the ashes from the Garhapatya, and
A
keep throwing it clown from the Ahavaniya, with this
verse (A7g-veda I, 22, 17),' Here Vish/m strode1,'
saying, ' Vish/m is the sacrifice : by the sacrifice we
thus continue the sacrifice, and with ashes we bestrew
its track.' But let him not do it in this way, for if,
in that case, anyone were to say of him, ' Surely this
(priest) has scattered about2 the Sacrificer's ashes :
he will soon scatter his last ashes, the chief's house-
hold will be wailing,' then that would indeed be
likely to come to pass.
5. Let him proceed in this way : — Having taken
either a bowl of water, or a pot of water, let him
go on pouring it out from in front of the Garhapatya
up to the Ahavaniya, with this verse, 'Here
Vishtfu strode;' for Vish»u being the sacrifice, he
thus continues the sacrifice by the sacrifice ; and
whatever is injured or unpropitiated in the sacrifice,
for all that the water is the means of propitiation,
and by water, as a means of propitiation, he thus
propitiates it. Such, then, is the rite performed in
that case.
6. They also say, ' If any one's Agnihotra (milk)
were to be spilled whilst he gets it milked, what
rite and what expiation would there be in that
stood of a ram trained to fight, or suffered to live long enough to
obtain horns.'
1 See III, 5, 3, 13.
2 ? Or, thrown in (viz. into the pot, or urn). According to
Ajtv. Grihy. IV, 5, 1 seqq., it is, however, only the bones which are
collected and placed in the urn.
N 2
1 SO SATAPATIIA-RRAHMAAW.
case?' Having touched (the spilled milk) with
the (formula of) expiation for spilling, and poured
water on it, let him make offering with what (milk)
is left. But if the bowl were to be turned upside
down, or if it were to break, let him touch (the
spilled milk) with the (formula of) expiation, and,
having poured water on it, let him make offering
with what other (milk) he can procure.
7. Now, in case there should be a spilling (of
milk), let him touch it with, 'It hath been shed,
it hath been implanted: birth hath ensued;'
for when (seed) is shed then it is implanted ; and
when it is implanted then birth takes place. And,
indeed, this (earth) is a womb, nnd the milk is seed :
he thus implants seed in that womb, and forthwith
that shed seed of him who so knows this is born
forth. And, indeed, it rains from yonder sky, and
herbs and trees are produced here on earth ; and
seed flows from man and animals, and therefrom
everything here is generated : let him therefore
know that abundant production has accrued unto
him, that he will be multiplied in offspring and
cattle, and that he will become more prosperous.
8. And in case there should be a breaking (of
the vessel), let him pour out a bowlful or potful of
water, and, indeed, whatever is injured or impro-
priated in the sacrifice, for all that water is the
means of propitiation, and by water, as a means
of propitiation, he thus propitiates it. He does so
with these utterances, ' Bhur bhuva/^ svar (earth,
air, sky) ; ' for these utterances are all-expiatory ' :
1 Or, perhaps, — these (great) utterances are used with the
' Sarvaprayaj&ttam ' (libation for expiating every mistake). Accord-
ing to Katy. XXV. 1, 10, five verses are also to be muttered after
XII KANDA, 4 ADIIVAVA, I BRAHMA2VA, 9. l8l
lie thus makes expiation with all this (universe).
Having collected the potsherds let him throw
them to where the ashes have been removed.
This, then, is the rite performed in that case.
9. They also say, ' If any one's Agnihotra-cow
were to lie down whilst being milked, what rite
and what expiation would there be in that case ? '
Well, some make her get up by means of the
Yafus-formula, 'The divine Aditi hath risen,' —
Aditi, doubtless, is this (earth) : — thus saying, ' It is
this (earth) we thus raise for him;' — 'life hath she
bestowed upon the lord of sacrifice,' thereby say-
ing, ' It is life we thus bestow upon this (Sacrificer);' —
'giving unto Indra his share,' thereby saying, 'It
is Indra's power we thus bestow upon him;' — 'and
unto Mitra and Varuwa,' — Mitra and Varu#a,
doubtless, are the in-breathing and the up-breathing:
— thus saying, 'It is the in and up-breathing we thus
bestow upon him.' At this offering he should
present that (cow) to a Brahmaua whom he does
not intend to visit1 — (thus they enjoin) saying, 'It
was, indeed, after perceiving the Sacrificer's suffer-
ing and evil that she lay down : we thus fasten the
suffering and evil on this (Brahma;za) -.'
the libation with the three 'great words.' As regards the libation
itself, it is to be made in the Garhapatya with ' bhfi//,' in the
Dakshiwagni with ' bhnva/z,' and in the Ahavaniya with ' Sva/i ' ;
cf. ib. sutra 13.
1 The commentators on Katy. XXV, 1, 15 are divided in
interpretation of this passage ; whilst some take it in the above
(and most natural) sense, others take it to mean — to the Brahma/za
who will not be coming again to his (the Sacrificer's) house.
2 The reason why a Brahman is thus chosen to serve as scape-
goat doubtless is that his holy nature is supposed to be proof against
such evil influences (cf. Weber, Ind. Stud. X, p. 64).
1 82 SATArATHA-BRAHMAiVA.
10. But on this point Yafwavalkya said, ' Surely,
the cow turns from them as from faithless ones, and
the\- smite the offering with trouble ; let him rather
do it in this way: — Let him make her get up by
pushing her with a staff.' And, indeed, as in the case
of one driving about here, his horse, or his mule,
or his ox yoked (to the car) might become weary,
and, by its being urged forward by means of a staff
or a goad, he completes the way he wishes to
accomplish, even so does he, by that (cow) being
urged forward by means of a staff or a goad, attain
that heavenly world which he desires to reach.
A
ii. And Aru;n, indeed, said, 'His Agnihotra-
cow, assuredly, is the sky, her calf is that blowing
(wind), and the Agnihotra-vessel is this (earth).
And, verily, the Agnihotra-cow of him who knows
this does not perish, for how could yonder (sky)
perish ? Neither does the calf of the Agnihotra-
cow of him who knows this perish, for how could
that (wind) perish ? Nor does the Agnihotra-vessel
of him who knows this break to pieces, for how
could this (earth) break to pieces ? The rain-cloud
showers down blessings : let him therefore think,
" Unable to bear my glory and greatness, she (the
Agnihotra-cow) has lain down : I shall become more
glorious." Let him keep her for himself1 : he there-
by takes glory (prosperity) to himself,' — thus spake
A
Aruwi. This, then, is the rite performed in that
case.
12. They also say, 'If any one's Agnihotra-cow
were to low whilst he gets it milked, what rite and
1 That is, he is not to give the cow to a Brahmawa ; cf. Katy.
XXV, i, 17.
XII KA.VDA. 4 AD1IVAVA, 2 PRAHMA.VA, 2. l8^
what expiation would there be in that case?' Let
him pluck a bunch of grass and make her eat
thereof. This is the rite performed in that case.
Second Brahma^a.
1. They also say, ' If any one's Agnihotra-cow were
to milk blood, what rite and what expiation would
there be in that case ? ' Let him say ' Disperse ! '
and having made a stirring-spoon, let him order the
Anvaharya-pa/'ana fire to be enclosed ; and having
boiled that (blood) thereon, let him silently offer
it in an undefined (indistinct) way \ for Pra^apati is
undefined, and the Agnihotra is sacred to Pra^apati;
and the undefined also means everything : he thus
makes atonement with everything. At this offering
he should give that (cow) to a Brahma^a whom he
does not intend to visit ; for, indeed, she who milks
blood milks it after perceiving the Sacrificer's
suffering and evil : he thus fastens that suffering
and evil upon this (Brahma/^a). Let him then
make offering with what other milk he can procure :
by that which is not unsound he thus throws out
what is unsound in the sacrifice. This, then, is the
rite performed in that case.
2. They also say, ' If any one's Agnihotra-milk
were to become impure - whilst being milked, what
rite and what expiation would there be in that
case ? ' Now some think that it should be offered
1 According to Katy. XXV, 2, 2, it is to be offered on hot cinders
of the Dakshi/zagni with the formula, ' To Rudra, hail ! '
2 Or rather, perhaps, — if anything impure were to get (to fall)
into any one's Agnihotra-milk ; cf. XII, 4, 2, 9.
184 SATAPATIIA-BKAHMAA'A.
(arguing that) it is ready (for offering), and it would
be improper if it were not offered ; and that the
gods have no loathing' for anything. But the gods
have indeed loathings : — let him rather proceed
in the following way. Having shifted some hot
cinders from the Garhapatya, let him silently pour
that (milk) on these hot cinders. He then pours
water thereon, and thus secures (ap) it by means of
the water (ap). Let him then make offering with
what other (milk) he can procure. This, then, is the
rite performed in that case.
3. The)- also say, ' If any one's Agnihotra-milk
were to become impure after he has had it milked,
what rite and what expiation would there be in that
case?' Let him shift back the coals which were
shifted away (from the fire) and on which he was
going to put (the Agnihotra-milk) ; and let him
then pour it silently on these hot cinders. He
then pours water thereon, and secures it by means
of the water. Let him then make offering with
what other (milk) he can procure.
4. They also say, ' If any one's Agnihotra-milk
were to become impure after being put on the fire,
what rite and what expiation would there be in that
case ? ' Let him offer it silently on the coals which
were shifted away (from the fire), and on which
it had been placed : thus it is both offered and
not offered; for inasmuch as he offers it on those
(hot coals) it is offered, and inasmuch as he extin-
guishes it along with them it is not offered. He
pours water thereon, and secures it by means of
the water. Let him then make offering with what
other (milk) he can procure.
5. They also say, ' If the Sacrificer were to die
XII KANDA, 4 ADIIYAYA, 2 KRAIIMA.YA, 8. 1 85
when the Agnihotra-milk has been put on the fire,
what rite and what expiation would there be in
that case?' Having enclosed it, let him pour it
out: and such, indeed, they say, is the expiation
(in that case) for every Havirya£7&a. This, then,
is the rite performed in that case.
6. They also say, ' If any one's Aonihotra-milk
were to be spilled after being ladled out into the
offering-spoon, what rite and what expiation would
there be in that case?' Let him touch it with
the (formula of) atonement for spilling, and, having
poured water thereon, let him make offering with
what (milk) there is left. And if the spoon be
turned upside down, or if it were to break, let him
touch (the spilled milk) with the (formula of)
atonement for spilling, and, having poured water
thereon, let him make offering with what (milk)
is left in the pot.
7. Now some go back (to the Garhapatya) and
make offering with what (milk) is left in the pot ;
but let him not do this, for, indeed, that Agnihotra
is conducive to heaven, and if any one, in that case,
were to say of him, ' Surely, this one has descended
again from the heavenly world : this (offering) wall
be in no wise conducive to heaven for him,' then
that would indeed be likely to come to pass.
8. Let him rather do it in this wray : — let him
sit down there and then, and let them ladle out
and bring to him what (milk) there is left in the
pot. Now some perplex him, saying, 'Surely, this
(milk) is the remainder of an offering ; surely, this
is exhausted : offering should not be made thereof;'
but let him give no heed to this ; for, surely, when
that (milk) is of unexhausted strength it is used for
1 86 SATAPATHA-BRAHMAiVA.
curdlino- the offering-material 1 : let them therefore
ladle out and bring to him what (milk) there is left
in the pot ; and if there should not be any in it,
let him put on the fire what other (milk) he can
procure ; and when he has made the light fall on
it 2, and poured water to it, and taken it off (the
fire), — then on that (former) occasion 3 he (the
Adhvaryu) says, ' I will ladle out4 ; ' but on the
present occasion let them ladle it out in the way
it is (there) ladled out and bring it to him ; and
let him by all means make offering therewith. This,
then, is the rite performed in that case.
9. They also say, ' If any one's Agnihotra-milk
were to become impure after it has been ladled into
the offering-spoon, what rite and what expiation
would there be in that case ? ' Now some think it
should be offered, on the ground that it is ready (for
offering), and it would be improper if it were not
offered, for the gods have no loathing for anything.
And some fill it to overflowing and let it flow off"'; —
but let him not do this ; for if, in that case, any one
were to say of him, ' Surely, this (priest) has poured
away the Agnihotra : this Sacrificer will be poured
away,' then that would indeed be likely to come to
pass. Let him rather do it in this way : — let him put
1 Literally, they make it the means of curdling the havis ; — cf.
XI. 1, 4, 1, where the sour milk from last night's milking is
so used. In the same way the milk not used for the Agnihotra
might have served for curdling next morning's milk.
Viz. by means of a lighted straw, cf. II, 3, 1, 16.
3 Viz. at the evening-offering of the Agnihotra; the Sacrificer
then replying, ' Oni, ladle out ! ' At the morning-offering the
Adhvaryu says, 'I ladle out,' instead. Cf. part i, p. 331, note 1.
4 Or, 'shall I ladle out?' as the Paddhati on Katy. IV, 14, 8 takes it.
6 That is to say, they let the impure matter flow off.
mi kXnda, 4 adiivava, 3 brAhma-ya, 2. 187
fuel on the Ahavaniya, and, having shifted some hot
cinders away from the Ahavaniya, let him silently
pour it on these hot cinders. Me then pours water
on it, and secures it by means of the water; and let
him then make offering with what other (milk) he can
procure. This, then, is the rite performed in that case.
10. They also say, ' If it were to rain upon
(uparish/at) any one's Agnihotra-milk when it has
been ladled into the offering-spoon, what rite and
what expiation would there be in that case ? ' Let
him know, ' Light (or sap) has come to me from
above (uparish/at) ; the gods have helped me :
I shall become more glorious ; ' and let him by
all means make offering therewith. This, then, is
the rite performed in that case.
Third Brahmaaa.
1. They also say, 'If the fire were to go out
after the first libation has been offered, what rite
and what expiation would there be in that case ? '
Having thrown down (on the fire-place) any log
of wood he may find lying near by1, let him offer
thereon, saying, ' In every (piece of) wood there is
a fire,' for, indeed, there is a fire in every (piece of)
wood. But if his heart should at all misgive him,
he may offer upon gold ; for gold, doubtless, is
Agni's seed ; and the father is the same as the
son, and the son is the same as the father : he may
therefore offer upon gold. This, then, is the rite
performed in that case.
2. They also say, 'If, after being taken out (from
the Garhapatya), the Ahavaniya were to go out
1 Pratyasanno vualiii prativcra^ samipastha^, comm.
I 88 .VATAI'ATHA-BRAHMA.YA.
before the Agnihotra (has been offered), what rite
and what expiation would there be in that case?'
Let him take it out (again) from the Garhapatya
(and bring it) forward, and, having laid it down (on
the Ahavanlya hearth), let him offer the Agnihotra
thereon. And were it to go out again and again,
after being taken out even a hundred times, let him
take it out (again) from the Garhapatya, and, having
laid it down, let him offer the Agnihotra thereon.
This, then, is the rite performed in that case.
3. They also say, ' If the Garhapatya were to go
out, what rite and what expiation would there be in
that case ? ' Well, some churn it out from a fire-
brand, saying, ' Whereby man's (body) is destroyed in
the end, it is therefrom he desires the expiation of
this (mishap).' Let him, however, not do this ; but
let them proceed by taking either a firebrand, or a
piece from a firebrand; — -let him do it in this way: —
having taken a coal from a firebrand, let him crumble
it on the two churning-sticks, for (in this way) he
obtains both that desire which is contained in the
(fire) churned out of a firebrand, and that which is
contained in (the fire churned out from) the churning-
sticks. This, then, is the rite performed in that case.
4. They also say, ' If they take out fire for any
A
one and put it with (the burning Ahavaniya) fire,
what rite; and what expiation would there be in
that case?' When uniting, these two (fires), if
unappeased, would indeed be liable to burn up the
Sacrificer's family and cattle : let him therefore
utter upon them the text (Va;'\ S. XII, 57, 58),
' Unite ye two, and get ye on together, loving,
radiant, well disposed, dwelling together for
food and drink! — Together have I brought
XII KANDA, 4 A.DHYAYA, 3 15KAI1MA.VA, 6. I Sc)
your minds, together your rites, together
your thoughts: O Agni Purishya, be thou
the overlord, and bestow thou food and drink
upon our Sacrificer!' He thereby bespeaks
peace on the part of those two for the safety of
the Sacrificer's family and cattle.
5. But if his heart should at all misgive him, let
him prepare a cake on eight potsherds to Agni
Agnimat (the fire possessed of a fire). The course
of procedure thereof (is as follows) : — he should
recite seventeen kindling-verses ; the two butter-
portions relate to the slaying of Vr/tra1; the saw-
ya^yas 2 are two Viraf verses ; and the invitatory
and offering formulas (of the chief oblation) are as
follows: — (the anuvakya, ./vYg-veda S. I, 12, 6),
'Agni is kindled by Agni, he, the sage, the
youthful house-lord, the tongue-mouthed
bearer of oblations ; ' and the ya^ya, ' For thou,
O Agni, art kindled by Agni, priest, as thou
art, by a priest, friend by friend.' He thereby
bespeaks peace on the part of those two, for the
safety of the Sacrificer's family and cattle. This,
then, is the rite performed in that case.
6. They also say, ' If any one's Garhapatya were
to go out when the Ahavaniya has not gone out,
what rite and what expiation would there be in that
case ? ' Now, some take (a new fire) out from that
same (Ahavaniya hearth, and carry it) forwards 3,
1 That is, their Anuvakyas refer to W/trahan.
That is, the anuvakya (invitatory formula) and ya^ya (offering-
formula) recited for the oblation to Agni Svish/akr/t. Cf. XIII, 4,
1, 13 note.
3 That is to say, they make the still burning Ahavaniya their
Garhapatya and take out a new offering-fire which they lay down
on a place to the eastward of the former Ahavaniya (the former
I9O SATAPATIIA-BRAHMAATA.
saying, ' The fires are the vital airs : it is the vital
airs we thus take up for him.' But let him not do
this, for if, in that case, any one were to say of him,
' Surely this one has obstructed the forward vital
airs ' : this Sacrificer will die,' then that would
indeed be likely to come to pass.
7. And some, indeed, take (the Ahavaniya) back
(to the Garhapatya 2), saying, ' These two are the
out-breathing and the up-breathing.' But let him not
do this ; for conducive to heaven, indeed, is the Agni-
hotra ; and if, in that case, any one were to say of
him, ' Surely, this one has descended again from the
heavenly world : this (offering) will be in no wise
conducive to heaven for him,' then that would indeed
be likely to come to pass.
8. And some, indeed, churn out another Garha-
patya ; but let him not do this, for if, in that case,
any one were to say of him, ' Surely, this one has
raised a spiteful enemy from out of the fire 3 :
speedily a spiteful enemy will be raised to him ; he
(the Sacrificer) will weep ' for him who is dearest to
him,' then that would indeed be likely to come to pass.
A
9. And some, again, extinguish (the Ahavaniya
fire) and churn cut another ; — let him not yield to a
desire for this ; (for if, in that case, any one were to
Dakshinagni being likewise transferred to a place south of the first
third of the line between the new Garhapatya and Ahavaniya,
Katy. XXV, 3, 5 comm.).
1 ? Or, has forced them forward.
A
- That is, they take the burning Ahavaniya fire back to the
Garhapatya hearth, and then take out there from a fresh Ahavaniya.
3 Viz. inasmuch as he takes out a new Ahavaniya from the newly
kindled Garhapatya, and puts it on the still burning Ahavaniya fire.
4 Ilarisvamin takes 'rotsyati ' as from ' rudh ' — rodhena ma.ra.mwi
lakshyate, marayishyatity artha/,.
XII KANDA, 4 ADIIYAYA, 4 BRAHMAAA, I. I9I
say of him 'j.'Hc has caused to be extinguished even
what was left him : no heir will remain to him,' then
that would indeed be likely to come to pass.
10. Let him rather proceed thus: — having lifted
the two fires on the two churning-sticks ~, let him
betake himself northwards, and, having churned out
(the fire), let him remain there offering ; for in this
way he passes no censure on any one, and towards
night offering is made by him at his new resting-
place.
Fourth Brailmaaa.
1. And, in the morning, having taken out the
ashes, and smeared (the fire-places) with cow-dung,
he lifts the two fires on the churning-sticks, and
returns (to the offering-ground). Having then
churned out the Garhapatya, taken out the Aha-
vaniya. and brought the Anvaharya-pa/'ana (to the
southern hearth), he should prepare a cake on eight
potsherds to A gni Pathikr/t (the path-maker). The
course of procedure thereof (is as follows) : — he
should recite those same seventeen kindling-verses;
the two butter-portions relate to the slaying of
VWtra a ; the sawya^y as are two Vira^' verses 3 ; and
the invitatory and offering formulas are as follows :
— (the anuvakya, 7?/g-veda VI, 16, 3), ' For thou,
most wise Agni, divine disposer, readily
knowest the ways and paths at sacrifices;'
and the ya^ya (TvYg-veda X, 2, 3), 'We have
entered upon the path of the gods to carry
on what we can do : the wise Asfni shall sacri-
! There seems here to be an omission in the printed text, though
MS. Ind. Off. 311, it is true, has the same reading.
2 That is, by holding the sticks a moment near the fires.
3 See notes on XIII, 4, 1, 13.
192 SATAPATHA-BRAHMAJVA.
fice, he shall be the priest, he shall order the
sacrifices and their seasons;' for Agni is the
path-maker, the guide of paths : he, verily, guides
him upon the path of sacrifice. This, then, is the
rite performed in that case.
2. They also say, ' If any one's fires were to come
in contact with each other, what rite and what expia-
tion would there be in that case'?' If this burning
(fire) were to come (to the other) from behind, he
may know that light has come to him from beyond ;
that the gods have helped him, and that he will
become more glorious. But if his heart should at
all misgive him, let him prepare a cake on eight
potsherds for Agni Vivi/£i (the discerning). The
course of procedure thereof (is as follows) : — he
should recite those same seventeen kindling-verses ;
the two butter-portions relate to the slaying of
Vr/tra ; the sawya^yas are two Vira^ verses ; and
the invitatory and offering formulas are as follows :
— (the anuvakya, 7?zg-veda VI, 6, 3), 'Thy bril-
liant, wind-sped flames, bright Agni, spread
in every direction: the divine ninefold de-
stroyers overpower the woods, boldly crushing
them;' and the yacya (/vVg-veda V, 8, 3), 'The
tribes of men glorify thee, Agni, the discern-
ing knower of offerings, and most liberal
dispenser of treasures; thee, O wealthy one,
dwelling in secret, yet visible to all, loud-
sounding offerer of sacrifice, glorying in
ghee!' And if any one should desire to rid him-
self of his spiteful enemy, let him, with that object
in view, perform this offering, and he verily will rid
himself of him. This, then, is the rite performed
in that case.
XII KANDA, 4 ADI1VAVA, 4 l'.RAIIMAAA, 4. I93
3. If. however, this burning- (fire) were to come
from this side, he may know that he will overcome
his spiteful enemy ; that he will become more
glorious. But if his heart should at all misgive
him, let him prepare a cake on eight potsherds for
Agni Sa/y/varga (the despoiler). The course of
procedure thereof (is as follows) : — he should recite
those same seventeen kindlin°f-verses ; the two
butter-portions relate to the slaying of VWtra, the
samy&g) as are two Yira;r verses ; and the invitatory
and offering formulas are as follows : — (AYg-veda
VIII, 75, 15; Vaf. S. XI, 71), 'From the far
region cross thou over to the near: protect
thou that wherein I am!' and the ya^ya (Rig-
veda VIII, 75, 12), ' Desert us not in this great
strife, like as the bearer of a load: win thou
the spoil (saw vargaw ^aya), win riches thou!'
And if any one desire to despoil his spiteful enemy,
let him, with that object in view, perform this
offering, and he verily will despoil him. This,
then, is the rite performed in that case.
4. They also say, ' If the lightning were to burn
any one's (sacrificial fire), what rite and what expia-
tion would there be in that case ? ' Let him know
that light has come to him from above ; that the
gods have helped him, and that he will become
more glorious. But if his heart should at all
misgive him, let him prepare a cake on eight pot-
sherds for Agni Apsumat (abiding in the waters).
The course of procedure thereof (is as follows) : —
he should recite those same seventeen kindling-
verses ; the two butter-portions relate to the slaying
of Wz'tra ; the sawya^yas are two Yira^ verses ; and
the invitatory and offering formulas are as follows :
[44] o
1 94 SATAPATHA-BRAHMAiVA.
— (AVg-veda VIII, 43, 9 ; Va^. S. XII, 36), ' In the
waters, O Agni, is thy seat; as such thou
clingest to plants: being in (their) womb,
thou art born again;' and the ya^ya (Va£\ S.
XII, 37), 'Thou art the child of the herbs,
the child of the trees, the child of all that is,
O Agni, thou art the child of the waters ; ' — he
thereby bespeaks peace on the ,part of those two
(fires) for the safety of the Sacrificer's family and
cattle. This, then, is the rite performed in that
case.
5. They also say, ' If any one's fires were to come
in contact with impure (profane) fires, what rite and
what expiation would there be in that case?' Let
him prepare a cake on eight potsherds for Agni
Su/c'i (the bright), — the course of procedure thereof (is
as follows) : — he should recite those same seventeen
kindling-verses ; the two butter-portions relate to
the slaying of Vrz'tra ; the sawya^yas are two Vira^"
verses ; and the invitatory and offering formulas
are as follows : — (AYg-veda VIII, 44, 21), ' Agni of
brightest work, the bright priest, the bright
sage, brightly he shineth with offering fed;'
and the yacya (AVg-veda VIII, 44, 17), 'Up rise
thy flames, the bright, the pure, the shining,
thy lights, O Agni;' — he thereby bespeaks peace
to those two (kinds of fires) for the safety of the
Sacrificer's family and cattle. This, then, is the
rite performed in that case.
6. They also say, ' If the sun were to set on any
one's Ahavaniya not yet having been taken out,
what rite and what expiation would there be in that
case?' Verily, those rays (of the sun) are the All-
gods : they go from him, and that (Agnihotra) fails
XII KANDA, 4 ADHYAYA, 4 BRAHMA2VA, 7. 1 95
him, because the gods go from him ; and after that
failure — whether he know it or know it not — those
two (fires) say, ' He (the sun) has set on his unlifted
(fire).' In such a case let him proceed thus: —
having fastened a piece of yellow gold to a plant
of darbha grass, let him order it to be taken towards
the back (west) : thus it is made of the form of him
who shines yonder ; and that (sun) being the day, it
is made of the form of the day. And darbha plants
are a means of purification x : he thus purifies it
thereby. Having then kindled some firewood, let
him order it to be taken forward (to the Ahavaniya
hearth). A Brahma;/a descended from a j?zshi
should take it out, for a Brahma^a descended from
a AVshi represents all the deities : it is thus with
the help of all the deities that he causes it (the fire)
to succeed. Having laid it down, he returns, and
having placed ghee on the Garhapatya, taken it off,
purified it and looked down on it -, he takes ghee by
four ladlings, and, having seized a log, he hastens up
to the front ; and, having put the log on the Aha-
vaniya, he bends his right knee, and offers with, ' To
the All-gods, hail!' Even as one would call
(back) to him a Brahma//a staying at one's dwelling,
when he goes away offended, by (presenting him with)
a cow longing for the bull, so he thereby calls to him
the All-gods ; and they indeed acknowledge, and
1 Viz. inasmuch as they are used as strainers; see I, 1, 3, 5;
cf. also part i, p. 84, note 2.
2 Whilst, on ordinary occasions, in clarifying butter for offering,
the priest would first make the lady of the house look down on the
ghee taken from the fire, before he himself (or the Sacrificer) does
so (I, 3, 1, 19 ; 26); on the present occasion — as at offerings to
the Fathers (Katy. II, 7, 4 comm.) — the priest alone does so.
O 2
I96 SATAPATIIA-r.RAIIMAiVA.
turn to, him. This, then, is the rite performed in
that case.
7. They also say, ' If the sun were to rise over
any one's Ahavaniya not having been taken out,
what rite and what expiation would there be in
that case ? ' Verily, those rays are the All-gods ;
and, having dwelt there, they now go from him,
and that (Agnihotra) fails him,- because the gods
go from him ; and after that failure — whether he
know it or know it not — those two (fires) say, ' He
(the sun) has risen on his unlifted (fire).' In such
a case let him proceed thus : — having fastened
a piece of white gold (silver) to a plant of darbha
grass, let him order it to be taken towards the
front : thus it is made of the form of the moon ;
and, the moon being the night, it is made of the
form of the night. And darbha plants are a means
of purification : he thus purifies it thereby. Having
then kindled some firewood, let him order it to be
taken after (the piece of silver). A Brahmawa
descended from a /v'/shi should take it out, for
a Brahma^a descended from a AVshi represents
all the deities : it is thus with the help of all the
deities that he causes it (the fire) to succeed. Hav-
ing laid it down, he returns, and, having placed
ghee on the Garhapatya, taken it off, purified it and
locked down upon it, he takes ghee in the same
way as it was taken before, and, having seized
a log, he hastens up to the front; and, having put
the log on the Ahavaniya, he bends his right knee
and offers with, 'To the All-gods, hail!' The
import is the same as before ; and, verily, no hurt and
no harm of any kind befalls where that expiation is
made. This, then, is the rite performed in that case.
xii kaivda, 5 adhyaya, i brahmajva, 3. 1 97
Fifth Ai>iiya\a. First Brahmajva.
Ceremonies in connection with the Death of the Agnihotrin.
1. They also say, 'If that performer of a long
sacrificial session— to wit, he who (regularly) offers
the Agnihotra — were to die whilst staying abroad,
are they to sacrifice for him or not ? ' Now, some
indeed think that (his Agnihotra) should be offered
till they get home l ; but let him not do so, for
that (fire) does not submit thereto that they should
offer to it, as for the burning of a dead body : it is
rather to sacrifice and oblations that it submits, and,
unable to endure it, it stays by him with impatience.
2. And some, indeed, say, ' They (the fires) should
lie in the very same condition, kept up (with fuel)
but without offering being made on them ; ' but let
him not do so, for that (fire) does not submit thereto
that they should kindle it as for the burning of
a dead bod)- : it is rather to sacrifice and oblations
that it submits, and, unable to endure it, it stays by
him with impatience.
3. And some, indeed, having lifted the two fires
1 Prof. Delbriick, Altind. Syntax, p. 430, takes 'aganto^' in the
sense, — ' (thinking) he may still come ; ' but cf. Katy. XXV, 8, 9
with comm., according to which, in case of an Agnihotrin dying away
from home, his people are — if the place of his death be somewhere
near his home — to take the body there ; but if it be far from home,
they are to kindle a fire by 'churning' and burn the body, and
having collected the bones and taken them home, they are there to
perform the punardaha, or second cremation ; and in either case
the Agnihotra is to be performed regularly for the deceased, in the
evening and morning, ' till the body or the bones arrive at the
house (g/Yhagamanaparyantam).' The force of ' iti ' here evidently
is, — (thinking,) ' we will do so until the home-coming.' Harisvamin
rightly resolves ' aganto^ ' by ' a aganto/;.'
1 98 satapatha-brAhmajva.
on the churning-sticks, lay them down, and churn
it (the new fire) out on his being brought (home) ;
but let him not do so, for that (fire) does not submit
thereto that they should churn it out as for the
burning of a dead body : it is rather to sacrifice and
oblations that it submits, and, unable to endure it,
it stays by him with impatience.
4. Let him rather proceed -thus : — let him bid
them seek for a cow suckling an adopted calf, and
let him make offering with milk from her ; for
tainted is that milk which comes from a cow
suckling an adopted calf, and tainted is the Agni-
hotra of one who is dead : by thus removing the
tainted by the tainted, he becomes more glorious.
5. Concerning this there also is a simile : — if two
smashed cars were to (be made to) unite there would
be at least one (fit) for driving.
6. The procedure of this same Agnihotra (is as
follows) : — He causes her to be milked whilst east-
ward invested1; for, sacrificially invested, one gets
(the Agnihotra-cow) milked for the gods, but in the
case of the Fathers it is done thus.
7. He does not put (the milk) on the (burning)
coals '- ; for were he to put it on coals he would
be doing (what is done) for the gods : having shifted
some hot cinders from the Garhapatya towards the
right (south) side, he puts it thereon, and thus makes
it to be sacred to the Fathers.
1 That is, wearing the Brahma?/ical cord over the right shoulder,
and under the left arm ; instead of over the left shoulder, and under
the right arm as is done at the sacrifice.
2 For boiling the milk for the Agnihotra burning coals are
shifted northwards from the Garhapatya, and the pot placed there-
on ; see part i. p. 330, note.
XII KANDA, 5 ADHYAYA, I BRAHMAZVA, II. Iff
8. He does not cause the light (of a burning
straw) to fall upon it, nor does he pour water to it ;
for were he to make the light fall on it, and to pour
water to it, he would be doing (what is done) for the
gods. He does not take it off thrice, setting it down
each time1 ; for were he take it off thrice, setting it
down each time, he would be doing (what is done)
for the gods : only once he takes it off drawing it down-
wards-, and thus makes it to be sacred to the Fathers.
9. He does not say, ' I will ladle out3!' nor does
he ladle out (the milk) four times; for were he to
say ' I will ladle out ! ' and were he to ladle out four
times, he would be doing (what is done) for the gods :
only once he silently turns it upside down (into the
spoon), and thus makes it to be sacred to the Fathers.
10. He does not take it (to the Ahavaniya) whilst
holding a kindling-stick over (the handle of the
spoon4); for were he to take it (there) whilst holding
a kindling-stick over it, he would be doing (what is
done) for the gods : he takes it whilst holding
(a billet) underneath, and thus makes it to be sacred
to the Fathers.
11. He does not pass along the north side of the
Garhapatya5, for were he to pass along the north
1 When a spoonful of water has been added to the Agnihotra-
milkj and the light of a burning straw again thrown on it, the pot
is taken up three several times and put down each time further
north on the hot ashes ; see part i, p. 331, note 1.
2 That is, down from the ashes — towards the south (where the
Fathers, or departed ancestors, are supposed to reside), — whilst in
the case of the ordinary Agnihotra he would be shifting the pot more
and more upwards, or northwards. Cf. Katy. XXV, 8, 10.
3 See XII, 4, 2, 8. 4 See part i, p. 331, note 4.
B Possibly we ought to translate, — he does not go to the north
side of the Garhapatya (but to the south side) — that is, if he makes
200 SATAPATlIA-liRAIIMAAA.
side of the Garhapatya he would be doing (what is
done) for the gods : he passes along the south side
of the Garhapatya, and thus makes it to be sacred
to the Fathers.
12. And that sacrificial grass which (ordinarily) is
lying with its tops towards the north he lays so as to
have its tops towards the south, and thus makes (the
offering) to be sacred to the Fathers. And having
put a kindling-stick on the Ahavaniya, and bent his
left knee, he silently turns (the ladle) once upside
down (pouring the milk into the fire) and thus makes
it to be sacred to the Fathers. He neither shakes
(the spoon) upwards1, nor wipes it, nor does he eat
(the milk left in the spoon), nor does he throw it out :
he thus makes it to be sacred to the Fathers.
i 3. They also say, ' If that performer of a long sac-
rificial session — to wit, he who (regularly) offers the
Agnihotra — were to die whilst staying abroad, how
would they supply him with his fires ? ' Well, some,
having burnt him, bring (the bones) home and make
the fires smell him as he is brought ; but let him not
do this, for this would be as if he were to seek to
cause the seed implanted in one womb to be born
forth from another womb. Having brought home
the bones, let him throw them on a black antelope
skin, and arrange them in accordance with man's
form, and having covered them with wool and
sprinkled with ghee, let him by burning unite him
two oblations, not only on the Ahavaniya, but also on the Garha-
patya (as well as on the Dakshiz/agni), in which case the Adhvaryu
would be standing north (or rather north-west) of the fire. Cf.
Katy. IV, 14, 22-25.
1 Ordinarily, after the second libation, the priest twice jerks the
spoon upwards, and then lays it down on a bunch of grass.
XII KAXDA, 5 ADHYAYA, 2 BRAhMAJVA, I. 201
with his fires : he thus causes him to be born from
his own (maternal) womb.
14. And some, indeed, burn him in (ordinary) fire
(procured) in the village ; but let him not do this, for
such fire is a promiscuous eater, an eater of raw flesh :
it would be capable of devouring him completely,
together with his sons and his cattle.
15. And some, indeed, burn him in a forest-fire ;
but let him not do this ; for such fire is unappeased :
it would be capable of burning him up together with
his sons and his cattle.
16. And some, indeed, burn him in a firebrand;
but let him not do this ; for such fire belongs to
Rudra : it would be capable of destroying him
together with his sons and his cattle.
1 7. And some, indeed, build up a funeral pile in
the midst of the (three) fires, and, by burning him,
unite him with his fires, thinking, ' There, — to wit, in
the midst of his fires, — assuredly is the Sacrificer's
abode.' But let him not do this ; for if in that case
any one were to say of him, ' Verily, this one has
caused a cutting up in the middle of the village :
the cutting up of him will speedily come about J :
he will weep for his dearest;' then that would
indeed be likely to come to pass.
S ECOX D B R A 1 1 M AiVA.
1. Now, Naka Maudgalya once said, 'If he
believe the Sacrificer to be about to die, let him take
1 The burning of the dead body seems to be compared here
with the cutting up of the victim which is done outside the
sacrificial ground. Harisvamin, indeed, takes 'grama' here, not
in the sense of ' village,' but in that of ' agnisamuha ' — in the midst
of the (set of) sacrificial fires — which, if it were possible, would
certainly make the comparison even more striking.
202 SATAPATHA-BRAHMAJVA.
up the two fires in the churning-sticks, and, having
churned out (a new fire), let him continue offering
(the Agnihotra) at whatever place may have com-
mended itself to him for the immolation1. And if
the Sacrificer should then depart this world, —
2. Let him build a pile for him2 in the midst
of his fires, and, by burning him, unite him with his
fires.' But let him not do this ; for, verily, that (fire)
does not submit thereto that they should make offer-
ing to it as for the burning of a dead body : it is
rather to sacrifice and oblations that it submits, and,
unable to endure it, it stays by him with impatience.
3. He should rather proceed thus : — let him bid
them seek three pots, and, having put therein either
(dried) cowdung or straw3, let him place them
separately on the (three) fires ; and let them then
burn him by means of the fires produced from that
blaze: in this way he is indeed burned by (these)
fires, though not visibly, so to speak.
4. Wherefore, also, it has been said by the AYshi
(V£f. S. XIII, 454), 'The Agni who was born
from Agni, from the pain of the earth or be
it of the sky; whereby Visvakarman begat
1 Literally, at any place at which the cutting up may have com-
mended itself to him (to take place). Whether this 'cutting up'
is here to be taken figuratively of the burning of the corpse (daha-
sthane, Harisvamin), or of the sacrifice of a barren cow, which
may be performed in such a case, or of both, is not quite clear.
2 The construction would rather seem to be, — let him build him
(i. e. the dead body) up as a pile amidst his fires.
3 The real meaning of ' jumbala ' is not known, — ace. to the St.
Petersb. Diet., some material which readily takes fire, such as straw
or oakum. Harisvamin takes it in the former sense, — trirt&ny alpa-
sawzsthitani. Cf. Katy. XXV, 7, 12 (? dried cotton fibre or pods).
1 Cf. VII, 5, 2, 21.
XII KANDA, 5 ADHYAYA, 2 BRAHMAJVA, J. 20^
living beings, him, O Agni, may thy wrath
spare!' As the verse, so its explanation.
5. Now, in the first place, he cleanses him of all
foul matter, and causes the foul matter to settle on
this (earth); for this (earth) is indeed foul matter:
he thus consigns foul matter to foul matter. For,
indeed, from that intestine of his, filled with foul
matter, when it is burnt, a jackal is produced : (hence
he removes it), ' lest a jackal should be produced.'
But let him not do this, or his familv will be liable
to starve. Having washed him out inside, he anoints
him with ghee, and thus makes it (the body) sacri-
ficially pure.
6. He then inserts seven chips of gold in the
seven seats of his vital airs ; for gold is light and
immortality: he thus bestows light and immortality
on him.
7. Having then built a pile for him in the midst
of his fires, and spread out a black antelope skin
with the hairy side upwards, and the neck-part
towards the east, he lays him down thereon with
the face looking upwards, and puts the ^uhu-spoon
filled with ghee on his right, and the upabhrz't on
his left hand, the dhruva on the breast, the Agni-
hotra-ladle on the mouth, two dipping-spoons on the
nostrils, two prasitra-hara^as1 on the ears, the cup
used for carrying forward the lustral water on the
head, two winnowing-baskets at the sides, on the
belly the vessel used for holding the cuttings (of
the irt'a), filled with clotted ghee, the wedge (yoke-
pin) beside the male organ, two mallets beside the
testicles, and behind them the mortar and pestle,
1 That is, two bowls used for holding the Brahman's ' fore-
portions '; see part i, p. 69, note 4,
204 SATAPATIIA-BRAHMA2VA.
the other sacrificial vessels between the thighs ; and
the wooden sword on the right hand.
S. Thus supplied with the sacrificial weapons
(implements), that Sacrificer passes on to that place
which has been won by him in heaven, even as
if one who fears spoliation were to escape it ;
and, verily, those fires (which are) to be enkindled
(will) lovingly touch him, even- as sons lovingly
touch their father when he comes home after staying
abroad, and make everything ready for him1.
9. If the Garhapatya were to reach him first, one
ma)- know that the permanent fire has reached him
first : that he will permanently establish himself, and
that those behind him will permanently establish
themselves in this world.
A
10. And if the Ahavaniya were to do so, one may
know that the foremost fire has reached him first : that
he has been foremost in conquering the (other) world,
and that those behind him will be foremost in this
world.
11. And if the Anvaharyapa/ana were to do so,
one may know that the food-eating fire has reached
him first : that he will eat food, and that those behind
him will eat food (be prosperous) in this world.
1 2. And if they all (were to reach him) at the same
time, one may know that he has conquered a blessed
world. Such, then, arc ihe distinctions in this respect.
13. 1 his, then, is that offering of the Sacrificer's
body which he performs at the end : from out of
that place which has been won by him in heaven
he arises immortal in the form of an oblation.
1 That is, they make everything comfortable for him, make him
feel at home : — prakrz'sh/am evaina/» svarge kalpayanti pratishMi-
tam ; nrtyasthitatvat pratishMa garhapatya// ; comm.
mi K.I.VJ5A. 6 adhyAya, i brAhmajva, 2. 205
14. Whatever stone and earthen (vessels of the
deceased) there are they may be given to a Brah-
maoa1 ; but, verily, he who accepts them is regarded
as a remover of corpses. Let them rather throw
these (vessels) into the water, for the waters are the
foundation of all this (universe) : he thus establishes
him firmly on the waters.
15. Either a son (of the deceased), or a brother,
or some other Brahma/^a then performs that offering2,
with (Va.<r. S. XXXV, 22), 'From out of him thou
(O Agni) art born: from out of thee let this
N. N. be born again into the heavenly world,
hail!' They then go away without looking back,
and touch water.
Sixth Adiiv.ua. First Brahmaaw.
Expiatory Oblations of Soma-sacrifice.
1. Verily, Pra^apati, the sacrifice, is King Soma;
and these deities to whom he offers, and these obla-
tions which he offers, are forms of him.
2. If any part of the sacrifice were to fail, let him
make an oblation with regard to that same deity for
whom he may have intended (that part), — on the
A
Ahavaniya, if it is during the initiation and the
1 According to Katy. XXV, 7, 32, 33 the stone and earthen
implements are to be thrown into the water ; and metal ones may
optionally be given to a Brahman (or likewise be thrown into the
water).
2 According to Katy. XXV, 7, 34-37 a sterile cow may be
offered prior to (or along with) the burning of the body : in which
case the victim is to be killed by a blow behind the ear, and its
kidneys are to be placed in the deceased's hands, whilst his face is
to be covered with the omentum or membrane enclosing the
intestines. The final offering referred to in the above passage
consists of an oblation of ghee.
206 DATAPATH A-BR A I IMAiVA.
Upasads ; on the Agnldhra, if it is at the Soma-
pressing ; — for whatever joint of the sacrifice fails,
that breaks ; and whichever then is the deity in that
(part of the sacrifice) through that deity he heals the
sacrifice, through that one he makes the sacrifice
complete again K
3. If, however, the sacrifice, resolved upon in his
mind, were not to incline to him.-2, let him perform
an oblation with, 'To Paramesh//nn hail!' for
ParameshMin (the most high) he (Soma ■■) then is:
he repels evil, and the sacrifice inclines to him.
4. And if the sacrifice, bespoken by his speech ',
were not to incline to him, let him perform an
oblation with, 'To Pra^apati hail!' for Pra^apati
(the lord of creatures) he then is : he repels evil,
and the sacrifice inclines to him.
5. And if any one's (people), having gone in quest
of the King (Soma), do not come back bringing
(Soma-plants), let him perform an oblation with,
' To the plant hail ! ' for the plant he then is : he
repels evil, and the sacrifice inclines to him.
6. And if, when acquired, (his Soma) were to
meet with any mishap, let him perform an oblation
with, 'To Savitr/ hail!' for Savit/v he then is ;
he repels evil, and the sacrifice inclines to him.
7. And if during the initiation (his Soma) were
1 Cf. IV, 5, 7, 6.
1 That is to say, if untoward circumstances were to arise
threatening to prevent the intended Soma-sacrifice. The mental
resolve (saozkalpa), on the- part of the Sacrificer, is the first act in
the performance of a sacrifii 1 .
3 Or, it (the sacrifice), as Harisvamin takes it.
1 That is, after he has announced his intention to perform
a Soma-sacrifice, by saying ' Somena yakshye,' ' 1 will sacrifice by
means pf Soma.'
XII KANDA, 6 ADIIVAVA, I BRAHMAJVA, 13. 207
to meet with any mishap, let him perform an obla-
tion with, * To Vijvakarman hail!' for Viivakar-
man he then is : he repels evil, and the sacrifice
inclines to him.
8. And if (his Soma) were to meet with any
mishap in regard to the (cow) given in exchange
for the Soma, let him perform an oblation with,
'To Push an hail!' for Pushan he then is: he
repels evil, and the sacrifice inclines to him.
9. And if (his Soma) were to meet with any mis-
hap when forthcoming for the purchase, let him
perform an oblation with, 'To Indra and the
Maruts hail ! ' for Indra and the Maruts he (Soma)
then is : he repels evil, and the sacrifice inclines
to him.
10. And if (his Soma) were to meet with any
mishap whilst being bargained for, let him perform
an oblation with, 'To the Asura hail!' for the
Asura he then is : he repels evil, and the sacrifice
inclines to him.
n. And if (his Soma) were to meet with any
mishap after he has been bought, let him perform an
oblation with, 'To Mitra hail!' for Mitra he then
is : he repels evil, and the sacrifice inclines to him.
12. And if (his Soma) were to meet with any
mishap whilst seated on (the Sacrificer's) lap \ let
him perform an oblation with, ' To Vish/m 6"ipi-
vish/a hail !' for Vish/m ^ipivish/a he then is : he
repels evil, and the sacrifice inclines to him.
13. And if (his Soma) were to meet with any
mishap whilst being driven about, let him perform
1 See III, 6, 3, 4. This particular ceremony is rather out of
place here, as in its regular order it should come after paragraph 15.
20S SATArATIIA-BRAHMAA'A.
an oblation with, 'To Vishnu Narandhisha hail!'
for Vishwu Narandhisha he then is : he repels evil,
and the sacrifice inclines to him.
14. And if (his Soma) were to meet with any
mishap when he has reached (the hall), let him
perform an oblation with, 'To Soma hail!' for
Soma he then is: he repels evil, and the sacrifice
inclines to him.
15. And if (his Soma) were 'to meet with any
mishap when seated on the throne, let him perform
an oblation with, 'To Varu^a hail!' for Varima
he then is : he repels evil, and the sacrifice inclines
to him.
16. And if (his Soma) were to meet with any
A
mishap whilst staying in the Agnidhra, let him
perform an oblation with, 'To Agni hail!' for
Agni he then is : he repels evil, and the sacrifice
inclines to him.
1 7. And if (his Soma) were to meet with any
mishap whilst staying in the Havirdhana, let him
perform an oblation with, 'To Indra hail!' for
Indra he then is: he repels evil, and the sacrifice
inclines to him.
18. And if (his Soma) were to meet with any
mishap whilst being taken down (from the car), let
him perform an oblation with, 'To Atharvan
hail!' for Atharvan he then is: he repels evil,
and the sacrifice inclines to him.
19. And if (his Soma) were to meet with any
mishap when thrown down (on the pressing-board)
in (the shape of) the Soma-stalks, let him perform
an oblation with, 'To the All-gods hail!' for
the All-gods he then is : he repels evil, and the
sacrifice inclines to him.
XII KJLNDA, 6 AOIIYAYA, I P.KAIIMAA'A, 26. 209
20. And if (his Soma) were to meet with any
mishap whilst being invigorated (moistened), let
him perform an oblation with, ' To Vishnu Apri-
tapa hail!' for Vishwu Apritapa (the protector of
the appeased) he then is : he repels evil, and the
sacrifice inclines to him.
2i. And if (his Soma) were to meet with any
mishap whilst being pressed, let him perform an
oblation with, ' To Yama hail ! ' for Yama he then
is : he repels evil, and the sacrifice inclines to him.
22. And if (his Soma) were to meet with any
mishap whilst being gathered together l, let him
perform an oblation with, 'To Vishnu hail!' for
Vishwu he then is : he repels evil, and the sacrifice
inclines to him.
23. And if (his Soma) were to meet with any
mishap whilst being purified (strained), let him per-
form an oblation with, 'To Vayu hail!' for Vayu
he then is : he repels evil, and the sacrifice inclines
to him.
24. And if (his Soma) were to meet with any
mishap when purified, let him perform an oblation
with, 'To 6\ikra hail!' for ^ukra (the clear one)
he then is : he repels evil, and the sacrifice inclines
to him.
25. And if (his Soma) were to meet with any
mishap when mixed with milk, let him perform an
oblation with, 'To ^Sukra hail!' for ,5Yikra he
then is : he repels evil, and the sacrifice inclines
to him.
26. And if (his Soma) were to meet with any
1 See III, 9, 4, 19, 'Thrice he presses, and thrice he gathers
(the beaten plants) together . . .'
[44] P
2 I O SATAPATHA-BRA 1 1 M A.VA.
mishap when mixed with barley-meal, let him per-
form an oblation with, 'To Manthin hail!' for
Manthin (Soma mixed with meal) he then is: he
repels evil, and the sacrifice inclines to him.
27. And if (his Soma) were to meet with any
mishap when drawn into the cups, let him perform
an oblation with, 'To the All-gods hail !' for the
All-gods he then is : he repels evil, and the sacrifice
inclines to him.
28. And if (his Soma) were to meet with any
mishap when ready for the libation, let him perform
an oblation with, 'To Asu hail!' for Asu (the
breath of life) he then is : he repels evil, and the
sacrifice inclines to him,
29. And if (his Soma) were to meet with any
mishap whilst being offered, let him perform an
oblation wilh, ' To Rudra hail ! ' for Rudra he then
is : he repels evil, and the sacrifice inclines to him.
50. And if (his Soma) were to meet with any
mishap wh( n he has returned *, let him perform an
oblation with, ' To Vata hail !' for Vata (the wind)
he then is : he repels evil, and the sacrifice inclines
to him.
31. And if, after being looked at, (his Soma) were
to meet with any mishap, let him perform an obla-
tion with, ' To N;7/akshas hail!' for Nr//-akshas
(man-viewing) he then is: he repels evil, and the
sacrifice inclines to him.
;2. And if (his Soma) were to meet with any
mishap whilst being consumed, let him perform an
oblation with, 'To Bhaksha hail!' for Bhaksha
1 Viz. to ihe Havirdhana where the cups from which libations
have been made are deposited on the mound (khara) ; of. Ill, 1,
2, 24.
XII KA.V/'A, 6 ADIIYAYA, I BRAHMAJVA, 38. 211
(drink) he then is : he repels evil, and the sacrifice
inclines to him.
33. And if (his Soma) were to meet with any
mishap when contained in the Narao///sa (cups x),
let him perform an oblation with, 'To the Nara-
samsa Fathers hail!' for the Nanuawsa (man-
praising) Fathers he then is: he repels evil, and
the sacrifice inclines to him.
34. And if (his Soma) were to meet with any
mishap when read)' for the purificatory bath2, let
him perform an oblation with, 'To the Stream
hail!' for a stream he then is: he repels evil, and
the sacrifice inclines to him.
35. And if (his Soma) were to meet with any
mishap whilst being taken down (to the water), let
him perform an oblation with, ' To the Sea hail !'
for a sea he then is : he repels evil, and the sacrifice
inclines to him.
36. And if (his Soma) were to meet with any
mishap when immersed, let him perform an oblation
with, ' To the Flood hail ! ' for a flood he then is :
he repels evil, and the sacrifice inclines to him.
37. These, then, are the thirty-three oblations he
performs ; for there are thirty-three gods, and Pra^a-
pati is the thirty-fourth : with the help of all the
gods he thus heals the sacrifice, and with the help
of all the gods he makes it complete again.
38. The Brahman (superintending priest) himself
should perform them, and no other than the
Brahman ; for the Brahman sits on the right (south)
1 See part ii. p. 154, note 1.
2 The pressed-out Soma-husks are taken down to (and thrown
into) the water where the Saciificer is to bathe, see IV, 4, 5,
1 seqq.
P 2
2 I 2 SATAPATIIA-BRAHMA2VA.
side of the sacrifice, and protects the sacrifice on
the right side. If, however, the Brahman should
not know (these formulas and oblations), any one
who knows them may perform them ; but (let him
do so) after applying for leave to the Brahman, and
with his permission. Now as to the meaning of
these (formulas). VasishMa knew the Vira^"1:
Indra coveted it.
39. He spake, ' jRzshi, thou knowest the Viraf:
teach me it!' He replied, 'What would therefrom
accrue to me ? ' — ' I would teach thee the expiation
for the whole sacrifice, I would show thee its form.'
— He replied, 'Well, but tell me, if thou wert to
teach me the expiation for the whole sacrifice, what
would become of him to whom thou wouldst show
its form?' — 'Verily, he would depart from this
world to the heaven of the living'.'
40. The Tv'zshi then taught Indra that Vira^; —
but the Vira**, they say, is this (earth), whence he
who possesses most thereof is the most powerful.
41. And Indra then taught the jRishi this expia-
tion from the Agnihotra up to the Great Litany.
And formerly, indeed, the Vasish/^as alone knew
these utterances, whence formerly only one of the
Vasish///a family became Brahman ; but since now-
adays anybody (may) study them, anybody (may)
now become Brahman z. And, indeed, he who
thus knows these utterances is worthy to become
' That is, the 'far-shining,' or 'far-ruling' (metre).
2 Professor Delbrfick, Altindische Syntax, p. 570, takes this
clause thus: — 'and therefore even now he who remains of them
(i.e. of the Vasish/Aa family) is (? becomes) Brahman.' This
rendering takes, however, no account of the ' tu ' ; and, indeed, it
will hardly fit in with the relative clause which precedes it.
XII KANDA, 7 ADHYAYA, I BRAHMAJVA, I. 213
Brahman, or may reply, when addressed as ' Brah-
man ' ! '
Seventh Adhyaya. First Bkahmaaa.
The Saitrama.vi 2.
i. Indra slew Tvash/r/'s son, YLwarupa. Seeing
his son slain, Tvash/// exorcized him (Indra), and
That is to say, when, as superintending priest, he is addressed
by another priest asking whether he may now begin some per-
formance, or informing him that he is about to do so, he may
give the desired direction. Such applications by the other priests
begin with ' O Brahman ! ' cf. XIII, 1,2,4; ar>d part i, p. 2 2, note 2.
2 The Sautramawi is usually classed as one of the seven
divisions of the Havirva^v/a, though, in reality, it is much more than
that ; its peculiarity consisting in a combination of the ordinary
features of the Havirya^a, or ish/i (cf. XII, 7, 2, 21), with those
of the animal sacrifice, whilst a third important element, viz.
libations of spirituous liquor, imparts to it a certain resemblance,
and doubtless an intended resemblance, to the Soma-sacrifice. Of
this sacrifice we have already met with a variation in connection
with the Ra^asuya (cf. part iii, p. 129 seq.), that form being usually
called the A'araka-Sautramawi, as being adopted from the ritual of
the Aaraka-achvaryus : whilst the form described in the remaining
portion of the present KaWa is, according to La/y. 6*raut. V, 4,
20, called Kaukili Sautmmam (cf. Ajv. .St. Ill, 9, 9 comm. ;
Weber, Ind. Stud. Ill, p. 385). The name itself is derived from
' sutraman,' i. e. ' the good guardian,' as which Indra is worshipped
in this sacrifice (cf. V, 5, 4, 1 seq.). The whole performance takes
four days, during the first three of which the Sura-liquor is prepared
and matured, and offerings of a rice-pap to Aditi, and a bull to
Indra are performed ; whilst the main sacrifice takes place on the
fourth day — the day of either full moon or new moon — the chief
oblations offered on that day being three cups of milk, and as
many of SurA-liquor, to the Ajvins, Sarasvati, and Indra respec-
tively; of three animal victims to the same deities; and of thirty-
three libations of fat gravy, or liquid fat (vasa), obtained from the
cooking of the victims, and offered by means of bull's hoofs used
as cups. At the end of the sacrifice, a third bull is offered to Indra
in his form of Vayodhas (giver of life), together with another pap
2 1.}. SATAPATIIA-BRAHMAiVA.
brought Soma-juice suitable for witchery l, and
withheld from Indra. Indra by force drank off his
Soma-juice, thereby committing a desecration of the
sacrifice. He went asunder in every direction, and his
energy, or vital power '-, flowed away from every limb.
2. From his eyes his fiery spirit flowed, and
became that grey (smoke-coloured) animal, the he-
goat ; and what (flowed) from his eyelashes became
wheat, and what (flowed) from his tears became the
kuvala-fruit ;.
(£aru) to Aditi and an oblation of curds to Mitra and Varuwa.
No mention is made of the Agnishomiya he-goat usually offered
on the day preceding the Soma-pressing, the first bull offered to
Indra probably taking its place on this occasion, whilst the bull to
Indra Vayodhas would seem to take the place of the sacrifice of
a barren cow (to Mitra and Varuwa) which usually takes place at
the end of a Soma-sacrificc. In an interesting variation (Sautra-
ma«a-yag-«a), described in -Sahkh. Sv. XIV, 12-13, and performed
as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice
indeed is that of a barren cow to Indra Sutraman ; only two other
victims — a reddish he-goat to the Ajvins and a ewe to Sarasvati —
bein<r mentioned.
1 ' Exposed (liable) to witching,' Delbriick, Altindi>chc Syntax,
p. 401.
2 ' Yirya' (virile power) is constantly used to explain ' indriya.'
3 The words ' kuvala, badara, and karkandhu ' are the names of
three varieties of the jujube, or fruits of Zizyphus Jujuba, for
a description of which see the comm. on Kitty. Sr. XIX, 17 scqq.
According to Stewart and Brandis' Forest blora of North-West and
Central India (p. 87), ' this species varies exceedingly, in the shape
and size of the fruits, the shape and tomentum of the haves, and
general habit ; ' ' the Zizyphi of North India want more investigation
on the spot.' . . . ' Lakh is produced on this tree in Sindh, the
Panjab, and Central India. 'J he bark is used as dye-stuff; the
root is a febrifuge in native pharmacy. A gum exudes from the
trunk; and in Kangra a wild silkworm lives on the tree, the silk of
which was much employed formerly to tie the barrel to the stock
of the matchlock. But the tree is mainly cultivated for its fruit,
XII K\ND\, 7 ADIIVAVA, I BRAIIMAiVA, 9. 21 5
3. From his nostrils his vital power flowed, and
became that animal, the ram ; and what (flowed)
from the phlegm became the Indra-grain, and what
moisture there was that became the badara-fruit l.
4. From his mouth his strength flowed, it became
that animal, the bull ; and what foam there was
became barley, and what moisture there was became
the karkandhu-fruit l.
5. From his ear his glory flowed, and became
the one-hoofed animals, the horse, mule, and ass.
6. From the breasts his bright (vital) sap flowed,
and became milk, the light of cattle; from the heart
in his breast his courage flowed, and became the
talon-slaying eagle, the king of birds.
7. From his navel his life-breath flowed, and
became lead, — not iron, nor silver ; from his seed
his form flowed, and became gold ; from his gene-
rative organ his essence flowed, and became parisrut
(raw fiery liquor) ; from his hips his fire flowed, and
became sura (matured liquor), the essence of food.
8. From his urine his vigour flowed, and became
the wolf, the impetuous rush of wild beasts ; from
the contents of his intestines his fury flowed, and
became the tiger, the king of wild beasts ; from his
blood his might flowed, and became the lion, the
ruler of wild beasts.
9. From his hair his thought flowed, and became
millet ; from his skin his honour flowed, and became
the asvattha tree (ficus religiosa) ; from his flesh his
force flowed, and became the udumbara tree (ficus
glomerata) ; from his bones his sweet drink flowed,
which is more or less globose on the wild and commoner sorts,
and ovoid or oblong on the cultivated and improved kinds.'
1 See note 3 on preceding page.
2l6 SATAPATHA-BRAHMAtfA.
and became the nyagrodha tree (ficus indica) ; from
his marrow his drink, the Soma-juice, flowed, and
became rice : in this way his energies, or vital
powers, went from him.
10. Now at that time he (Indra) had to do with
Namu/vi, the Asura. Namu/C-i bethought him, ' He
has been undone once for all : I will seize upon his
energy, his vital power, his Soma-drink, his food.'
By (taking) that Sura-liquor of his he seized upon
his energy, or vital power, his Soma-drink, his food.
He lay there dissolved. The gods gathered around
him, and said, ' Verily, he was the best of us ; evil
has befallen him : let us heal him ! '
1 1. They said to the two A-svins, 'Ye are Brahman
physicians : heal ye this one ! ' They replied, ' Let
there be a guerdon for us ! ' They spake, ' That
he-goat there shall be your guerdon.' They said,
' So be it ! ' and hence the smoke-coloured (he-goat)
is sacred to the two Aivins.
12. They (the gods) said to Sarasvati, 'Verily,
thou art healing medicine : heal thou this one ! '
She replied, 'Let there be a guerdon for me ! ' They
spake, ' That ram there shall be thy guerdon ! ' She
said, 'So be it!' and therefore the ram is sacred
to Sarasvati.
i",. They then spake, ' Verily, there is even now
as much in him (Indra) as that bull: that one shall
belong to him himself.' They said, ' So be it ! ' and
therefore the bull is sacred to Indra.
14. The two Aivins and Sarasvati, having taken
the energy, or vital power, from Namu/6i, restored
them to him (Indra), and saved him from evil.
' Truly, we have saved him from evil so as to be
well-saved (sutrata),' they thought, and this became
XII KANDA, 7 ADHYAYA, 2 BRA! IMA.YA, 4. 21 7
the Sautrama/^i : and this is the (saving) nature of
the Sautramawi — it saves the self from death, and
repels evil for whosoever thus knows that (saving)
nature of the Sautrama//i. There are (for this
sacrifice) thirty-three Dakshi//as (presents to priests),
for thirty-three were the gods who healed him :
whence they say, ' Dakshi/^as are healing medicine.'
Second BrAhmajva.
1. Verily, his fiery spirit, his energy, or vital
power, depart from him whom Soma purges either
upwards or downwards.
2. As to this they say, ' Truly, the Soma-juice is
the Brahma//a's food ; and, indeed, it is not owing
to Soma when a Brahma^a vomits Soma ; and he
who vomits Soma is one who, whilst being fit to
(gain) prosperity, does not gain prosperity, and who,
whilst being fit to (gain) cattle, does not gain cattle1,
for Soma is cattle.'
3. Let him seize for sacrifice that grey (he-goat)
of the Ai"vins, the ram of Sarasvati, and the bull
of Indra ; for the Ai'vins are the physicians of the
gods, and it is by them that he heals this (Sacrificer);
and Sarasvati is healing medicine, and it is with her
help that he prepares medicine for him; and Indra
is energy (indriya), or vital power, and it is with his
help that he bestows energy, or vital power, on this
(Sacrificer).
4. The two A.rvins, indeed, are the eyesight,
1 According to Katy. XIX, 1, 4, the Sautramawi may also be
performed by one who finds himself in the unfortunate position
here referred to ; as also (ace. to ib. 3) by a king who has been
deprived of his kingdom.
2 I 8 SATAPATIIA-BRAHMAATA.
fiery spirit ; and inasmuch as there is (a victim)
sacred to the A^vins, he (the priest) bestows eyesight,
fiery spirit, on this (Sacrificcr). And the ear also
(he thereby bestows on him), for one and the same
are the eye and the ear.
5. Sarasvati is the breath, vital power; and in-
asmuch as there is (a victim) sacred to Sarasvati, he
bestows breath, vital power, on this (Sacrificer). And
the off-breathing also (he thereby bestows on him),
for one and the same are the breath (of the mouth)
and the off- breathing.
6. Indra is speech, strength ; and inasmuch as
there is (a victim) sacred to Indra, he bestows
speech, strength, on this (Sacrificer) ; and mind also,
for one and the same are speech and mind.
7. ' lie-goats are sacred to the Asvins, ewes to
Sarasvati, and cows (and bulls) to Indra,' they say :
if these animals are sacrificed, he, by means of those
deities, gains those (three) animals.
8. There is a mare with a foal ' : the one-hoofed
(animal), glory, he thereby secures (for the Sacrificer-).
There are hairs of wild beasts3, for the purpose of
securing the wild beasts; — there are hairs of wolf:
vigour, the impetuous rush of wild beasts, he thereby
secures ; — there are hairs of tiger : courage, the sway
of wild beasts, he thereby secures ; — there are hairs
1 According to XII, 9, 2, 1 1, a milch cow with her call' are given
as dakshiwa for the two paps offered to Aditi, whilst a mare and
foal, according to XII, 7, 2, 21, are the fee for the offering of the
three victims ; though Katyayana, it is true, makes no mention of
this dakshi»a.
2 Or, perhaps, he (the Sacrificer) secures for himself; but see
paragraph 15, ' asmai avarunddhe.'
3 IJairs of a wolf, tiger, and lion are put into the cups of spirituous
liquor from which libations are made.
XII KANDA, 7 ADHYAYA, 2 BRAHMAJVA, 12. 219
of lion : might, the rule of wild beasts, he thereby
secures.
9. There are grains of rice and grains of millet,
grains of wheat and kuvala jujubes, Indra-grain and
badara jujubes, grains of barley and karkandhu
jujubes, malted rice and barley ' : both cultivated
and wild-grain food he thereby secures; and by
means of both kinds of food he duly lays energy
and vital power into his own self.
10. With lead he buys- the malted rice, with
(sheep's) wool the malted barley, with thread the
(fried) rice-grain, — that lead is a form of both iron
and gold, and the Sautrama72i is both an ish/i-
offering and an animal sacrifice, so that he thereby
secures both of these.
1 1. With wool and thread 3 he buys, — this, to wit,
wool and thread, is women's work; and work, indeed,
means energy, or vital power, and this latter is
extinct in women : he thus secures (for the Sacri-
ficer) that energy, or vital power, which is extinct
in women.
12. Here now, other Adhvaryus buy the malted
rice with lead from a eunuch, saying, ' That is that4;
for the eunuch is neither woman nor man, and the
That is, rice and barley grain that has germinated, and subse-
quently become dry.
2 As on the occasion of the purchase of Soma-plants (part ii,
p. 63 seq.), the bargain is effected near the anta/it>atya-peg at
the back of the Vedi, where an ox-hide is spread for the purpose ;
the Adhvaryu asking the seller, ' Seller of Sura and Soma, hast thou
Sura and Soma for sale ? '
3 Thus ' uiTza-sutram ' is to be resolved, according to Katy. XIX,
1, 18 ; the wool being used for buying malted bailey, and the
thread for buying fried rice.
4 That is, one is the same as the other.
2 20 .sATAPATIIA-BRAHMAiVA.
Sautrama#i is neither an ish/i-offerincr nor an animal
sacrifice.' But let him not do so, for the Sautrama//i
is both an ish/i and an animal sacrifice, and the
eunuch is something unsuccessful among men : they
who do this thus place failure into the very mouth
(opening) of the sacrifice. Let him rather buy them
from a vendor of Soma, for the Sautramawi is Soma:
he thus puts a form of Soma into the very mouth of
the sacrifice so as to secure the sacrifice.
13. There is a pot (kumbh!) perforated with a
hundred holes l, for in many ways did that (Soma)
flow out of (Indra); and a hundred-sized also, indeed,
is the sacrifice : it is the sacrifice he thereby secures.
There is a bowl (sata -) : it is the real (or good) thing
(sat) he thereby secures. There is a dish (/tapya)
for him to secure food. There is a filter, for they
cleanse him, (the Sacrificer, by this offering). There
is a tail (-whisk) for turning away evil. There is
gold for him to secure form (or colour) ; it weighs
a hundred (grains), for man has a life of a hundred
(years) and a hundred energies : life, and energy,
vital power, he thus lays into his own self.
14. There is an asvattha (ficus religiosa) vessel :
honour he thereby secures. There is an udumbara
(ficus glomerata) one: force he thereby secures.
There is a nyagrodha (ficus indica) one : sweet
drink he thereby secures. There are (earthen) pots
(sthal!) : the food of the earth he thereby secures.
15. There are supernumerary3 (vessels) of pala-sa
1 For the use of this pot, see note on XII, 8, 1, 8.
2 See XII, 8, 3, 14. 15.
3 At III, 7, 2, 1. 2, I would also now translate 'uparaya' by
'supernumerary' or 'additional': — there are eleven stakes, and
a iwelfih, rough-hewn, supernumerary one, &c.
XII KANDA, 7 ADIIYAYA, 2 HRAIIM AAA, 1 8. 22 1
wood: the pala^a (butea frondosa) is the Brahman
(holy writ, holiness, the priesthood) : it is by the
Brahman that he gains the heavenly world. There
are two feathers of a talon-slaying (bird) ' : courage,
the sway of birds, he thereby secures. There are
thirty-six of these (objects), for the B/z'hati consists
of thirty-six syllables, and cattle are related to the
B/vhati : by means of the B/z'hati he thus secures
cattle for him.
1 6. As to this they say, 'The victims have one
set of deities, and the cakes another set of deities :
this is an improper performance 2 ; how does it
become right and proper?' To I ndra belongs the
last of the victims, and to I ndra the first of the
cakes; and Indra, indeed, is energy (indriya), or
vital power: through (Indra's) energy he thus
confers on him energy, or vital power; and through
(Indra's) energy he secures energy, or vital power.
17. There is a cake to Savitrz for him to become
impelled by Savitrz'; and one to Varu/za, for it is
Varu/za that seizes him who is seized by evil :
through Varu/za he thus delivers him from Varu/za's
power ; — it is the final (cake) : he thus delivers him
finally from Varu/za's noose.
18. Indra's (cake) is one on eleven potsherds, in
order that he may secure (Indra's) energy, or vital
For the use of the two feathers of an eagle, see XII, 7, 3, 22.
2 The rule (as laid down in III, 8, 3, 1) is that the Pam-puro^ua,
or animal cukes, offered after the animal portions, should belong to
the same deities to whom the victims are sacred. On the present
occasion this is, however, not the case; for while the three sacii-
ficial animals of the main performance belong to the Ajvins, to
Sarasvati and India, the three cakes are offered to Indra, Savitr/',
and Varu/za respectively.
SATAPATIIA-P.RAIIMAiVA.
power; for the Trish/ubh consists of eleven syllables,
and the Trish/ubh is energy, or vital power.
19. Savit/'/'s (cake) is one on twelve potsherds,
for there are twelve months in the year, and the
year means constantly existing food : from the year
he thus secures for him food.
20. Varima's (cake) is one on ten potsherds, for
the Vir&f consists of ten syllables, and Varu^a is
Vira^' (the widely ruling), the lord of food : through
Varu«a he thus secures food for him. In the middle
(of the sacrifice) they proceed with (the offering
of) these cakes, for the centre means their (mother's)
womb : he thus causes them to be produced from
their own (mother's) womb.
21. A mare with a foal is the sacrificial fee, for
such a (mare) produces both the horse and the mule,
and the Sautrama;d is both an ish/i-offering and an
animal sacrifice : thus it is so in order that he may
secure both of these.
Third Brahmajva.
1. By means of the Sura-liquor Namu/'i, the
Asura, carried off Indra's (source of) strength, the
essence of food, the Soma-drink. He (Indra)
hasted up to the A-fvins and Sarasvati, crying,
' I have sworn to Namu/'i, saying, " I will slay thee
neither by day nor by night, neither with staff
nor with bow, neither with the palm of my hand
nor with the fist, neither with the dry nor with the
moist !" and yet has he taken these things from me :
seek ye to bring me back these things ! '
2. They spake, ' Let us have a share therein, and
we will bring them back to thee.' — 'These things
XII KAJVDA, / ADHYAYA, 3 BRAHMAiVA, 5. 223
(shall be) in common to us,' he said, ' bring them
back, then ! '
3. The Arvins and Sarasvati then poured out
foam of water (to serve) as a thunderbolt, saying,
' It is neither dry nor moist;' and, when die night
was clearing up, and the sun had not yet risen,
Indra, thinking, ' It is neither by day nor by night,'
therewith struck oft" the head of Namu/i, the Asura.
4. Wherefore it has been said by the AYshi
(AVg-veda S. VIII, 14, 15), 'With foam of water,
Indra, didst thou sever the head of Namu/i, when
thou wert subduing all thine enemies.' Now,
Namu/'i is evil : having thus, indeed, slain that
evil, his hateful enemy, Indra wrested from him
his energy, or vital power. Let him who has an
enemy perform the Sautrama/zi : he thereby slays
that evil, his hateful enemy, and wrests from him
his energy, or vital power. In his (Xamu/'i's)
severed head there was the Soma-juice mixed with
blood. The\ loathed it. They perceived that
(means of) drinking separately (one of) the two
liquids, — ' King Soma, the drink of immortality, is
pressed1;' — and having thereby made that (Soma)
palatable, they took it in (as food).
5. With (Vaf. S. XIX, i), 'Thee, the sweet
(liquor I mix) with the sweet (Soma),' he com-
pounds (the ingredients for the preparation of) the
Sura-liquor-, and makes it palatable ; — ' the strong
1 \7\v . S. XIX, 72 seq. On ihe myth cp. Muir, O. S. T., vol. v, p. 94.
2 The preparation of the Sura is described in Katy. XIX, 1,
20-21 and cemms., and by Mahidhara on Vag. S. XIX. 1. in the
following way. Having purchased (a) malted rice (jashpa), malted
barley (tokma), and fried rice (\aga/i), and (b) various vegetable
substances (called with the generic name of nagnahu) serving as
spices and ferments, such as the bark of Vatica robusta, three
2 24 .YATAPATIIA-BRAHMAiVA.
with the strong,' he thereby bestows energy on
him (the Sacrificer) ; — 'the immortal with the
immortal,' he thereby bestows life on him; —
'the honeyed with the honeyed,' he thereby
bestows flavour to it (the liquor); — 'I mix with
the Soma,' he thereby makes it (the Sura-liquor)
a form of Soma.
6. 'ThouartSoma: eet thee matured for the
A„vvins! get thee matured for Sarasvati ! get
thee matured for Indra Sutraman!' for these
were the deities who first prepared that sacrifice, and
with their help he now prepares it ; and, moreover,
he thereby provides these deities with their share.
He distils it with a view to (its being like) the Soma-
pressing. For three nights it remains standing, for
the Soma remains standing for three nights after it
has been bought : he thus makes it a form of Soma.
myrobalans (nutmecr, areca-nut, and cloves), ginger, hog-weed, &c,
he takes them into the fire-house, and pounds the two lots sepa-
rately. He then prepares two gruels or mashes of rice and millet
respectively, adding more water than is ordinarily used, puts them
on die fire till they boil over, and catches the overflowing water in
two separate vessels. He then adds thereto one-third part of the
(still separate) pounded malted rice and bailey and fried rice (or
one-sixth part into each vessel), and likewise one-half of the spice
(or one-fourth part into each vessel) : this mixture, called masara
ving both as malt and as flavouring matter), is allowed to
dry and is then pounded. One-half of the remaining pounded
malted rice and barley and fried rice, as well as the whole of the
remaining spices, is then, in equal parts, added to the two mashes,
which are thereupon poured into a large vessel, after which the
pounded 'masara' is mixed with the compound whilst the above
formula is pronounced ; and the pot is deposited in a hole dug in
the south-western corner of the fire-shed (jala), where it remains
standing for three days (and nights), during which the milk of one,
two, and three cows respectively, and the remaining quantities of
malted and fried grain are gradually added to it (see XII, 8, 2, 8-10).
XII KANDA, 7 ADHYAYA, 3 BRAIIMAA'A, 9. 225
7. There are two Vedis x (altar-grounds), — ' Two
worlds in truth there are,' they say, ' the world of
the gods, and the world of the Fathers.' One
(of the Vedis) is in the north, and the other in
the south, for the world of the gods is in the north,
and the world of the Fathers in the south : by the
northern one he secures the world of the gods, by
the southern one the world of the Fathers.
8. There are both milk and Sura-liquor ; for milk
is Soma, and the Sura-liquor food : through the
milk he secures the Soma-drink, and through the
Sura-liquor food. And milk is the nobility (chief-
taincy), and Sura-liquor the peasantry (clan) ; the
milk he purifies after purifying the Sura-liquor : he
thus produces the nobility from out of the peasantry,
for the nobility is produced from out of the
peasantry.
9. With (Va<r. S. XIX, 3), ' Purified by Vayu's
1 The two Vedis are prepared, in front of the Ahavaniya, by the
Adhvaryu and Pratiprasthatr* respectively in a way similar to those
required for the VaruwapraghasaA, see part i, p. 392, note. There
is some space between them, but not more than will allow a seat
to stand on both Vedis (XII, 8, 3, 6). The dimensions (of the
northern altar-ground) are in accordance with those of the maha-
vedi (measuring thirty-six prakramas or steps long, twenty-four on
the hind (west) side, and thirty-six (or thirty) on the front (east)
side), except that the unit of measure, in this case, is one-third
prakrama, — the area being thus equal to one-ninth of the mahavedi
(some authorities, however, making it one-third). Behind the two
Vedis two mounds (khara) are thrown up for the three cups of milk,
or three cups of Sura-liquor respectively, to be deposited thereon.
On the northern Vedi an uttara-vedi (high-altar), occupying about
one-third of its area, is prepared, on which a sacrificial fire (taken
from the Ahavaniya) is afterwards laid down for the use of the
Adhvaryu in making libations from the cups of milk ; another fire
being laid down on the southern mound for the use of the Prati-
prasthatr/ in making libations from the cups of Sura-liquor.
[44] Q
2 26 DATAPATH A-BRAIIMAJVA.
purifier is the backward-flowing, exceeding-
swift Soma,' he purines (the liquor1) in the case
of one purged by Soma : in a suitable manner he
thus purifies him (the Sacrificer) ; — 'Indra's faith-
ful companion:' whatever energy, or vital power,
had passed away from him with that (Soma), that
he now restores to him.
10. With, ' Purified by Vayu's purifier is the
forward-flowing, exceeding swift Soma,' he
purifies (the liquor) in the case of one who has
vomited Soma : in a suitable manner he thus
purifies him (the Sacrificer); — 'Indra's faithful
companion:' whatever energy, or vital power,
had passed away from him with that (Soma), that
he now restores to him.
ii. With (Vaf. S. XIX, 4), 'She purifieth thy
liquor,' he, for prosperity, purifies (the Sura) in the
case of one wishing for prosperity; — 'thy Soma,
she, the daughter of Surya:' the daughter of
Surya (the sun) assuredly is Faith, and by faith
that (liquor) becomes Soma-juice, and by faith he
makes it to be Soma-juice; — 'with the perpetual
tail,' for with a tail-whisk that (liquor) is purified.
12. With (Va^-. S. XIX, 5), 'The Brahman
1 This performance thus takes place on the fourth day. Behind
the mound of the southern Vedi a hole is dug, and an ox-hide
spread over it. On this skin the unstrained liquor (parisrut) is
either poured, a fine strainer (made of bamboo) being then laid
thereon so that the clear liquor percolates through the holes, and
the dregs remain below ; or the strainer is placed on the skin,
and the unstrained liquor is poured on it so as to allow the clear
liquor to flow through on the skin. The liquor is then poured into
a pan (sata), and further purified by a whisk of cow and horse-hair
being drawn through it, or the liquor being strained through the
hair.
XII K.WDA, 7 AD1IVAVA, 3 BRAHMAJVA, 14. 227
and Kshatra he purifieth,' he purifies the milk1 :
he thus produces the Kshatra from out of the
Brahman, for from out of the priesthood the
nobility is produced; — 'the fiery spirit and
energy;' fiery spirit and energy, vital power, he
thus bestows on him ; — 'with the Sura the Soma,'
for with the Sura-liquor is Soma; — 'the juice,
is distilled,' for from the distilled the juice is
obtained; — 'for joy,' to joy (intoxication), indeed,
the Soma-juice contributes, and to joy also does the
Sura-liquor : he thus secures both the joy of the
Soma, and the joy of the Sura; — 'with the pure
juice, O god, satiate the deities!' that is, 'with
the pure juice satisfy thou the deities ; ' — ' with sap
bestow thou food on the Sacrificer,' sap and
food he thereby bestows on the Sacrificer. The
cups of milk are taken first, then the cups of Sura-
liquor : he thereby makes the peasantry obedient
to the nobility.
13. With (Va;>\ S. XIX, 6), 'Yea, even as the
owners of barley cut their barley-. . . ,' (the
Adhvaryu) fills (three) cups of milk, — barley-stalks
are Soma-stems, and milk is Soma-juice : by means
of Soma he thus makes it Soma-juice. With
a single (verse) he fills them : singly and solely
on the Sacrificer he thus bestows prosperity, for
milk is prosperity.
14. With (Vaf. S. XIX, 7), 'Separately, indeed,
a seat, acceptable to the gods, hath been
prepared for you two,' he fills the (three) cups
1 This takes place on the northern Yecli, by means of a wooden
(reed) vessel and a strainer of goat's and sheep's hair.
2 For the complete verse, see V. 5, 4, 24.
Q 2
2 28 SATAPATIiA-BRAHMAJVA.
of Surd-liquor ; for separate, indeed, are the Soma-
juice and the Sura-liquor; and 'acceptable to the
gods ' he says, because these two are indeed accept
able to the gods ; and ' separately a seat hath been
prepared ' he says, because there are two altar-
grounds ; — 'do not ye mingle in the highest
heaven!' he thereby keeps him (the Sacrifices)
from evil; — 'the potent Sura-liquor thou art,'
he thereby makes Sura to be Sura; — 'and this is
Soma,' he thereby makes Soma to be Soma; —
'entering thine own seat, injure me not!' he
thereby turns it (the Sura-liquor) away to its own
seat for his own safety. With a single (verse) he
fills them : singly and solely on the Sacrificer
he thus bestows fame, for the Sura-liquor is
fame.
15. Verily, the cups of milk are the nobility
(chieftaincy), and the cups of Sura-liquor are the
peasantry (clan) : thus, were he to draw (the cups)
without interlinking them, he would detach the
peasantry from the nobility, and the nobility from
the peasantry, and would cause confusion between
the higher and lower, and a failure of the sacrifice.
He draws them so as to be interlinked l, and
thereby combines the peasantry with the nobility,
and the nobility with the peasantry, for the pre-
vention of confusion between the higher and lower,
and for the success of the sacrifice.
16. And the cups of milk are the vital airs, and
the cups of Sura-liquor the body: thus, were he
1 That is to say, in drawing the cups he draws alternately a cup
of milk, and a cup of Sura; Katy. .S'r. XIX, 2, 21. According to
ib. 22, the three cups of milk may, however, be drawn first, and
then the cups of liquor.
XII KANDA, 7 AD1IVAVA, 3 BRAHMAYA, 20. 229
to draw (the cups) without interlinking them, he
would detach the body from the vital airs, and
the vital airs from the body, and the Sacrificer
would be liable to perish. He draws them so as
to be interlinked, and thereby combines the body
with the vital airs, and the vital airs with the body ;
and, indeed, he also lays vital power (or life) into
him : whence he who has performed the Sautrama^f,
and even he who thus knows this, attains the full
(measure of) life.
1 7. And the cups of milk are Soma, and the cups
of Sura-liquor food : thus, in that both cups of milk
and cups of Sura-liquor are taken, he indeed secures
for himself both the Soma-drink and food.
18. And the cups of milk are cattle, and the cups
of Sura-liquor food : thus, in that both cups of milk
and cups of Sura-liquor are taken, he indeed secures
for himself both cattle and food.
19. And the cups of milk are domestic animals,
and the cups of Sura-liquor wild animals : thus, in
that both cups of milk and cups of Sura-liquor are
taken, he indeed secures for himself both domestic
and wild animals. And he mixes the cups of milk
with both cultivated and wild-growing (fruit), whereby
both cultivated and wild-growing food is secured to
the domestic animals.
20. As to this they say, ' In that there are those
wild beasts, this is a form of that cruel deity ; and if
he were to mix the cups of milk with hairs of those
beasts, he would thrust the cattle into the mouth of
Rudra, and the Sacrificer would be without cattle :
let him not mix them, or cattle would not be secured
by him, for Rudra is the ruler of animals.' The cups
of Sura-liquor alone he mixes with hairs of those
23O SATAPATIIA-BRAIIMAiVA.
beasts : he thus puts into the Sura, what belongs to
Rudra, whence by drinking Sura-liquor one becomes
of violent (raudra) mind ; and on the wild beasts
alone he thus directs Rudra's shaft so as to insure
safety to the domestic animals ; and cattle are
secured by him and he does not thrust the cattle
into the mouth of Rudra.
21. [Va£\ S. XIX, 10; 1 1,] J That dysentery
which spareth both the tiger and the wolf, the
winged eagle and the lion, may it spare this
(Sacrificer) trouble! — Whereas, as a child, joy-
fully sucking, I chafed my mother, so now,
O Agni, I become freed from my debt: un-
harmed by me are my parents.'
22. With two eagle-feathers, the Adhvaryu and
Pratiprasthatrz purify the Sacrificer, turned towards
the east behind the altar-ground l, both upwards
and downwards, — this is a form of the in-breathing
and the upward breathing : the in-breathing and the
upward breathing he thereby secures ; for both up-
wards and downwards this breath passes along the
body. With (Va^. S. XIX, 11), ' Uniting ye are :
unite me with happiness2!' he touches the cups
of milk : with prosperity and fame he thereby
endows him. With, 'Disuniting ye are: dis-
unite me from evil!' he touches the cups of
Sura-liquor : he thereby keeps him from evil.
1 That is, behind the maha-vedi, near the anta//patya-peg, where
the purchase of the ingredients for the preparation of the Sura had
taken place.
7 Cf. V, 1, 2, 18, where the same two formulas are used whilst
the Soma and Sura-cups are first held together, and then withdrawn
from each other ; and the terms ' samprzX- ' and ' viprifc ' were
accordingly taken in a passive sense, ' united ' and ' disunited ; '
XII KAXDA. S ADIIVAVA, I l'.KA 1 1 M AVA, 2. 21,!
Eighth Adhvava. First Brah.maa^a.
i. Now, when Indra's energies, or vital powers,
departed from him, the gods restored them by
means of this very sacrifice. Both cups of milk and
cups of Sura-liquor are filled : they thereby restore
to him his energies, or vital powers. On the
northern fire they offer (from) the cups of milk, and
thereby provide him ' with the bright liquor, with
the Soma-drink.
2. He (the Adhvaryu) offers (of the three cups of
milk) with (Vaf. S. XIX, 32), 'By their devo-
tions the buffalos quicken the sacrifice,' — the
buftalos, doubtless, are the officiating priests, and
devotion is sacrifice : through the priests he causes
the sacrifice to prosper, and through the sacrifice
the sacrificer '- ; — 'the barhis-seated one, sup-
plied with Sura, and goodly heroes,' supplied
with Sura, indeed, is this barhis-seated sacrifice, to
wit. the Sautramam : by means of the barhis (the
sacred grass on the Vedi), and the sacrifice, he
causes him to prosper; — 'they who bestow
Soma,' — they thus bestow the Soma-drink upon
him; — 'with the deities in heaven,' — they thus
place him with the deities in heaven; — 'may we
enjoy ourselves,' — the Soma-juice, indeed, con-
whilst here the active sense seems preferable, the term ' viprz'k '
probably referring to the tendency of fiery liquor for producing
broils.
1 Or, cause him to prosper, render him successful by means of
the liquor; MS. I. O. 311 reads ' samardhayanti.'
2 Or, perhaps, he provides the sacrifice with priests, and the
Sacrificer with sacrifice. For obvious reasons the first two padas
of the verse have been transposed in the translation.
232 ffATAPATHA-BRA 1 1 MAA'A.
duces to joy, and so does the Sura-liquor : both the
joy of Soma and the joy of Sura he thus secures ; —
'worshipping Indra with good hymns of
praise!' — for the hymn of praise is food for the
gods, and the sacrifice also is food : by sacrifice,
by food, he thus makes him successful. Having
sacrificed, they drink (of the milk), and thereby
increase what is prosperous with him.
3. He drinks1, with (Va^. S~ XIX, 34), 'The
(Soma) which the Ai"vins (brought away) from
Namu/i, the Asura,' — for the two A^vins indeed
brought away that (Soma-juice) from Namu/'i ; —
'and Sarasvatl distilled for the sake of
Indra's strength,' — for Sarasvati indeed distilled
it for the sake of Indra's strength; — 'that clear,
sweet draught,' — for clear and sweet indeed is
that draught, Soma ; — ' King Soma I now drink,'
— it is thus king Soma that comes to be drunk by
him. The cups of Sura-liquor they offer (from) on
the southern fire 2, and thereby keep him (the Sacri-
ficer) from evil 3.
4. He (the Pratiprasthatr?) offers (libations from
the cups of Sura-liquor4), with (Vaf. S. XIX, 33),
'What essence there is of thine, gathered from
the plants,' for this Sura-liquor, indeed, is the essence
1 For particulars as to the persons who partake of the respective
cups of milk and Sura-liquor, see XII, 8, 2, 22 seqq.
2 That is, on the fire of the southern of the two special Vedis,
see p. 225, note.
Viz. inasmuch as the libations of liquor are not made on the
offering-fire proper, the (northern) Ahavaniya, where the oblations
from the cups of milk are made.
4 These cups are of the same kind as those used for the draughts
of Soma, being made of pala^a-wood, and resembling mortars in
shape ; cf. part ii, p. 259, note 1, towards the end.
XII KANDA, 8 ADHVAVA, I BRAIIMAiVA, 6. 233
of both the waters and the plants : by the essence
of both the waters and the plants he thus causes
him to prosper; — 'the strength of the Soma-
juice together with the Sura- liquor,' — he
thereby secures what strength there is in the Soma-
juice and in the Sura-liquor; — 'by that exhila-
rating drink quicken thou the Sacrificer,' — that
is, ' by that exhilarating drink gladden thou the
Sacrificer;' — 'Sarasvati, the A^vins, Indra, and
Agni,' — by deities he (the priest) thus causes the
sacrifice to prosper, and by deities and sacrifice
the Sacrificer. Having made the offering, they
drink (the liquor), and thereby cause to prosper
what is unprosperous with him.
5. He drinks, with (Va<r. S. XIX, 35), 'What-
ever is mingled herewith of the juicy Soma,'
— he thereby secures for him the essence (juice) of
the effused (extracted) and the infused x (Soma) ; —
'which Indra drank with eagerness,' — for Indra,
indeed, drank it with eagerness; — 'that (essence)
thereof (I drink) with propitious mind,' — for
unpropitious, as it were, to a Brahma^a is that drink,
the Sura-liquor : having thus made it propitious, he
takes it to himself; — ' King Soma I drink,' — it is
thus king Soma that comes to be drunk by him.
6. Here, now, other Adhvaryus hire some Ra^anya
or Vaiiya with the view that he shall drink that
(liquor) ; but let him not do this ; for, indeed, this
Soma-drink falls to the share of the fathers and
grandfathers of whoever drinks (the liquor2) on
1 For the distinction between ' suta ' and ' asuta ' (not ' asuta '),
cf. XII, 8, 2, 12.
2 According to Katy. Sr. XIX, 3, 15, some authorities, however,
234 SATAPATIIA-BRAIIMAA'A.
this occasion. Having shifted three coals of the
southern fire to outside the enclosing-stones \ he
may there offer (of the liquor) with these (three)
utterances (Va^. S. XIX, 36) : —
7. 'To the Svadha-loving Fathers be Sva-
dha, adoration!' he thereby places the Fathers
with the Svadha in the world of the Fathers. — 'To
the Svadha-loving grandfathers be Svadha,
adoration ! ' he thereby places the grandfathers with
the Svadha in the world of the grandfathers. — ' To
the Svadha-lovine orreat-o;randfathers be
Svadha, adoration ! ' he thereby places the great-
grandfathers with the Svadha in the world of the
great-grandfathers.
8. Having fetched water, he pours it (into the
cups) with, 'The Fathers have drunk:' he
thereby bestows food on them; — 'the Fathers have
enjoyed themselves:' he thereby causes them
to enjoy themselves; — 'the Fathers have be-
come satisfied:' he thereby satisfies them; —
'may the Fathers cleanse themselves!' he
thereby purifies all of them from the first downwards,
for the Sautrama;/i is a means of purification 2.
think the inhaling of the funics of the liquor to be sufficient for this
purpose.
1 The coals are to be placed on the south side of the southern
fire, from north to south, and the libation from the Ajvina cup is
made on the northernmost coal, that from the Sarasvata cup on
the central one, and that from the Aindra cup on the southern one.
According to Katy. XIX, 3, 17, and Mahidhara on \'ag. S. XIX,
36, this is a fourth alternative of disposing of the liquor (in favour
of the Fathers), the others being actual drinking, or smelling it, or
hiring some one to drink it.
2 At XII, 7, 2, 13 a perforated pot (with a hundred holes) was
mentioned as being used at this sacrifice. According to Katy. St.
XII KA.Y/)A, 8 ADIIVAVA, I BRAHMAiVA, 1 4. 2^5
9. By three implements of purification he puri-
fies,— three in number are these worlds : by means
of these worlds he thus purifies him.
10. With ' pavamani * (verses)' they purify; for
pavamanis are a means of purification : by a means
of purification they thus purify him.
11. With three (verses) they purify each time, —
there are three vital airs, the in-breathing, the up-
breathing, and the through-breathing : it is by
means of these that they purify him.
12. With nine (verses) they purify, — there are
nine vital airs : by means of the vital airs they
purify him, and when purified they establish him
again in the vital airs.
13. They purify by means of a (goat's hair and
sheep's wool) strainer, — such a strainer doubtless is
a form (symbol) of goats and sheep : by means of
goats and sheep they thus purify him.
14. They purify by means of a tail-whisk, — such
a tail-whisk doubtless is a form- of kine and horses :
with kine and horses they thus purify him.
XIX, 3, 20, and Mahidhara on V&g. S. XIX, 37, use is made of
this pot at this juncture in much the same way as is described
in V, 5, 4, 27 seqq. ; viz. two poles are driven into the ground north
and south of the southern fire, and a bamboo stick laid thereon :
on a string fastened to this stick the pot, containing a tail-whisk (for
straining) and a piece of gold, is then made to hang over the fire,
and the remains of the Sura-liquor poured into it ; and whilst it
trickles through into the fire, the priest makes the Sacrificer pro-
nounce the verses Va^. S. XIX, 37-44, 52-60, addressed to the
different kinds of departed ancestors.
1 That is, verses recited at the Soma-sacrifice whilst the Soma-
juice is clarifying; the term being usually confined to the verses of
hymns of the ninth ma.tida.la. of the i?/ksawhita, whence indeed
most of the verses used on this occasion (Vag. S. XIX, 37-44) are
taken.
2 ^6 SATAPATIIA-BRAHMAiVA.
15. They purify by means of gold, — that (metal),
to wit, gold, doubtless is a form of the gods : by
means of a form of the gods they thus purify him.
16. They purify him by means of Sura-liquor, for
the Sura is purified : they thus purify him by that
which is purified ; and even as the liquor, whilst
being purified, is cleared of impure matter l, so is
that Sacrificer thereby freed from all evil who,
knowing this, performs the Sautrama?^i, or who
even knows this.
17. Here, now, they ask, 'Is the Sautramam to
be performed, or is it not to be performed, seeing
that (in any case) they continuously repel from him
all evil ?' As to this Revottaras Sthapati Pa/ava
A"akra once said, ' Even after making the sur-
render, one ought certainly to perform the sacrifice ;
for the Sacrificer is the body of the sacrifice, and the
officiating priests are its limbs ; and wherever the
body is pure there the limbs also are pure ; both of
them, indeed, purify him, and both of them repel
the evil from him : therefore even after making the
surrender (of one's own self) one ought certainly to
sacrifice.'
18. But, indeed, those who perform at the
southern fire, go down to the world of the Fathers.
He offers an oblation of ghee : ghee being (material
of) sacrifice, it is by sacrifice that they establish
themselves in the sacrifice.
19. He (the Sacrificer) offers, with (Va^. S. XIX,
45), ' The Fathers who, one in form and one in
mind, live in Yama's realm, — may their world,
1 The term 'balkasa' (apparently connected with 'valkala')
would seem to mean vegetable matter, esp. chaff or husks. The
comm. explains it by ' kidisa ' (? kilbisha or kiknasa).
XII KANDA, 8 ADIIYAYA, I BRAHMA2VA, 21. 237
the Svadha, adoration, and sacrifice prosper
among the gods!' he thereby commits the Fathers
to Yama, and he also conquers the world of the
Fathers. Having, all of them, invested themselves
sacrificially \ they betake themselves to the northern
fire, for the northern fire- is this (terrestrial) world3:
they thus establish themselves in this world. He
offers an oblation of o-hee : o-hee beins^ sacrifice, it is
from out of the sacrifice that they establish them-
selves in the sacrifice.
20. He (the Sacrificer) offers, with (Va£". S. XIX,
46), 'Mine own (people) who are one in form
and one in mind, living among the living, —
may their fortune prosper with me, in this
world, for a hundred years!' he thereby secures
the good fortune of his own people, and he also
confers long life on them. Whilst they hold on to
each other, he (the Adhvaryu) offers milk, for milk
is vital air and food : in the vital air, in food, they
thus finally establish themselves.
21. He offers, with (Va^. S. XIX, 47), 'Two
paths for mortals have I heard of, (that of the
Fathers and that of the gods4),' — 'two paths
1 That is, by shifting their Brahmawical cord so as to hang
across the breast from the left shoulder to the right hip.
2 That is, the fire on the uttara-vedi of the northern of the two
special Vedis, see p. 225, note.
3 They are supposed to return to the earth from the world of
the Fathers below.
4 Not only is the second pada of the verse omitted here (as also
in MS. I. O. 311), but the construction of the first half of the verse
is also rather peculiar, the most natural rendering being, ' Two
paths of the Fathers have I heard of, (those) of the gods and of
men.' The same verse occurs i?z'ks. X, 88, 15 (with the reading
' dve sruti ' instead of ' dve sn'ti '), where Grassmann translates, —
2^8 SATAPATHA-BRAHMAiVA.
indeed there are,' they say, ' those of the gods and
of the Fathers,' — 'thereon all that liveth here
passeth,' for thereon, indeed, everything living here
passes; — 'what there is between the father and
the mother,' — the father, doubtless, is yonder (sky),
and the mother is this (earth): by means of these
two he leads the Fathers to the world of heaven.
He (the Sacrificer) alone drinks what is left from
the offering 1 : to himself alone he thus takes pros-
perity, for milk is prosperity.
22. He drinks it, with (\T$g. S. XIX, 48), 'May
this oblation be productive for me,' — for pro-
ductive indeed it is, whether it be milk or Soma ; —
'possessed of ten heroes,' — the ten heroes, doubt-
less, are the vital airs : vital airs he thus takes to
himself; — 'possessed of all the troops,' — all the
troops, doubtless, are the limbs : it is limbs he thus
takes to himself; — 'for well-being: breath-
winning,' — the breath of life he thus wins ; — ' race-
winning,' — a race (offspring) he thus wins; — 'cattle-
winning,' — cattle he thus wins; — 'place-winning,'
— for it is for a place (in heaven) that he sacrifices :
it is that he gains; — 'safety-winning,' — the (place
of) safety, doubtless, is the heavenly world : in the
heavenly world he thus finally establishes himself; —
'May Agni raise for me abundant offspring,
• Two paths there are, so the Fathers have told me, passable for
gods and men ; ' whilst Ludwig takes it in the way just referred to.
The above interpretation is that of Mahidhara, who refers to £at.-
Br. I, 9, 2, 3 ; whilst Sayawa (on /vVks.) seems to take the two
paths to be that of the Fathers and gods, and that of men (pitrfwa/;/
devanaw X'otapi martyana/// kz dve sruti dvau margau) ; though he
afterwards calls them ' devayana ' and ' pitr/yawa.'
1 That is to say, the milk which remains in the pot (ukha), from
which the milk used for the oblation was taken.
XII KA.V/U. S ADIIYAYA, 2 I'.RAUMA.VA, 3. 2^0
and bestow ye upon us food, milk, and seed!'
it is to those (priests) who offer for him that he
thus says, ' Bestow ye all this upon me ! ' By means
of gold they cleanse themselves 1 ; for gold is
immortal life : in immortal life they thus finally
establish themselves.
Second Brahmaaw.
1. Pra^apati created the (Soma-)sacrifice. He
took it and performed it. When he had performed
it, he felt like one emptied out. He saw this sacri-
ficial performance, the Sautrama//i, and performed
it, and then he was again replenished ; and, indeed,
he who performs the Soma-sacrifice is, as it were,
emptied out, for his wealth, his prosperity is, as it
were, taken from him.
2. Having performed a Soma-sacrifice one ought
to perform the Sautramawi : as a cow that has been
milked would replenish again, even so, indeed, does
he replenish himself, — he replenishes himself by
offspring and cattle ; and, verily, he who, knowing
this, performs the Sautrama/d, or he who (even)
knows this, establishes himself in this world, and
wins the heavenly world.
3. As to this Suplan Sar/f^aya asked Prati-
darj-a Aibhavata-, 'Seeing that neither does one
1 Katy. Sr. XIX, 3, 27, 'Over the -tatvala (pit) they cleanse
themselves, with their wives, putting gold between ; ' that is to say,
whilst the water is poured on their hands a piece of gold is held
between, over which the water flows.
2 Cf. II, 4, 4, 3-4, where the latter is called Prattdanra vSvaikna
(king of the Svikna), whilst the former, after studying with him,
is said to have been called Sahadeva Sarw^aya.
24O SATAPATIIA-BRAHMA.VA.
become initiated, nor are Soma-shoots1 thrown down
(to be pressed), how then does the Sautrama/zi
become a Soma-sacrifice ? '
4. He replied, ' The observance of the fast,
assuredly, is the head of the sacrifice, and the
initiation its body. And the truth, doubtless, is of
the form of the fast-observance, and faith of that
of the initiation. And mind is of the form of the
Sacrificer, and speech of that of the sacrifice.'
5. Thus, when he enters upon the fast-observance,
he thereby restores the head to the body of the
sacrifice, and he puts truth into faith, and the Sacri-
ficer into the sacrifice.
6. Therefore at this sacrifice (the Sautrama/n)
the fast-observance2 is the initiation. Now, the fast-
observance is a male, and the initiation a female; and
the truth is a male, and faith a female ; and the mind
is a male, and speech a female ; and the Sacrificer is
the male to his wife, whence wherever there is a
husband there is a wife : and at the very outset
of the sacrifice he thus sets up couples with a view
to production.
7. 'And, indeed, those (materials) are the Soma-
shoots at this sacrifice,' they say, ' to wit, the malted
rice, the malted barley, and the fried rice.'
8. The malted rice :{, indeed, is of the form of the
1 The ' Somaw.rava iva' would seem to have here the force of
' Soma-shoots proper,' only substitutes (milk and liquor) being used
instead.
2 That is to say, the observance of the fast — by which the Sacri-
ficer during the four days of the performance of the Sautramawi,
lives solely on the remains of the Agnihotra — takes the place of the
ordinary initiation of the Soma-sacrifice, there being no Diksha
at the Sautramawi.
3 The malted rice, malted barley, and fried rice, referred to in
XII KANDA, S ADIIVAVA, 2 I'.RAIIMAA'A, II. 24 I
morning-pressing, for the morning-pressing is this
(terrestrial) world, and the latter relates to the
A
A^rvins, and Afvina milk he pours (into the Sura-
liquor) the first night : he thus provides him (the
Sacrificer ') with the morning-pressing — with its own
world, with its own deity, with its own form -.
9. And the malted barley is of the form of the
midday-pressing, for the midday-pressing is the air,
and the latter relates to Sarasvati 3, and the Sara-
svata milk he pours (into the Sura) the second
night : he thus provides him with the midday-
pressing — with its own world, with its own deity,
with its own form.
10. And the fried rice is of the form of the
evening-pressing, for the evening-pressing is the sky,
and the latter relates to Indra, and Aindra milk he
pours (into the Sura) the third night : he thus pro-
vides him with the evening-pressing — with its own
world, with its own deity, with its own form.
11. The milk of one (cow) he pours (into the
Sura) the first night, the milk of two the second
this and the next two paragraphs, refer to the remnants of these
materials, not used at first in the preparation of the Sura, and
amounting to one-third of the original quantity of each; these
being added successively during the three nights during which the
Sura has to mature; cf. p. 223, note 2.
1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice),
successful by means of the morning-pressing.
2 The literal translation would seem to be, — he thus provides
him with the respective (sva) world, with the respective deity, and
with the respective form, — (hence) with the morning-pressing. It
may be remarked, however, that the deities here connected with
the three services (the Ajvins, Sarasvati, and Indra) are not those
elsewhere associated with them (Yasus, Rudras, and Adityas, IV,
3. 5, 1 ; or Agni, Indra, Yisve De\U, XI, 5, 9, 7).
3 Viz. inasmuch as it is full of moisture (saras).
[44] K
242 SATAPATIlA-BRAIIMAiVA.
night, and the milk of three the third night : he thus
provides him with the pressings, in accordance with
their forms, and in accordance with their deities.
12. With (Vaf. S. XIX, 2), 'Hereof pour ye
to the juice,' he pours in (the milk) for the sake
of (conformity with) the Soma-pressing ; — '(to) the
Soma who is the supreme offering,' — for this,
to wit, Soma, is indeed the supreme offering
(-material) : he thus makes it ' to be the supreme
offering; — 'the manly one who hath rushed
into the waters,' for both with water and between
it is he (Soma) indeed pressed out; — 'I have
pressed out Soma by stones,' for by means of
stones Soma is indeed pressed out : it is thus by
means of stones he presses it out for the sake of
(conformity with) the Soma-pressing.
13. As to this they say, ' That Sautramam, surely,
is of the form of both effused (extracted) and infused2
(Soma); — to wit, that essence of both water and
plants, the milk, is of the form of the effused (Soma);
and that essence of food, the liquor, is of the form of
infused (Soma): by both (kinds of) pressings he thus
expresses it, by both pressings he secures it.
14. As to this they say, 'Seeing that the Soma-
juice is pressed out by stones, how as to the Sautra-
ma//i ?' Let him reply, 'By the directions3 and the
1 The ' enam' must refer to the Sura-liquor, treated as identical
with Soma.
2 I do not quite understand the distinction between ' suta ' and
uta ' ; cf. XII, 8, 1, 5; unless the former be the pure Soma-
juice, and the latter that mixed with other ingredients.
The ' praisha ' are the directions by which the Maitravaruwa
calls on the Hotri to recite the offering-formulas (cf. part ii, p. 183,
note 2). For the fore-offerings of the three victims, these directions
are given, VSg\ S. XXI, 29-40. They all commence with ' Hota
XII K.\XD.\, 8 ADHYAYA, 2 IJRAllMA.YA, 1 7. 24;
A
Apri- verses ; ' for the directions (praisha) are in
the Br/hati (metre), and the pressing-stones are
of barhata nature : by means of stones the Soma-
juice is indeed pressed out, and by means of stones
he now presses it out for the sake of (conformity
with) the Soma-pressing.
1 5. All (the praishas) contain (the word) ' payas '
(milk), for in the form of milk Soma is (here)
pressed ! ; they all contain (the word) ' Soma,' for
the sake of (conformity with) the Soma-pressing ;
they all contain (the word) ' parisrut ' (spirituous
liquor), for in the form of spirituous liquor Soma is
(here) pressed ; they all contain (the word) ' ghrz'ta '
(ghee), for this — to wit, ghee — doubtless is mani-
festly a form of the sacrifice : he thus makes it
to be manifestly a form of the sacrifice ; they all
contain (the word) ' madhu ' (honey), for this — to
wit, honey — is manifestly a form of Soma : he thus
makes it to be manifestly a form of Soma.
1 6. They all refer to the A^vins '-', for the sake
of healing-power 3 ; they all refer to Sarasvatl, for
the obtainment of food ; they all refer to Indra,
for the obtainment of energy, or vital power.
17. And, again, as to why they all refer to the
Asvins, all of them to Sarasvati, and all of them
to Indra, — these, indeed, were the deities who first
yakshat ' (may the Hotrz worship !), and end with ' paya/z soma/;
parisruta ghr/taz/z madhu vyantv agyasya holar yag-a' (milk, Soma,
with parisrut-liquor, ghee, honey, — may they partake of the butter,
Hot/Y worship !).
1 ? Literally, ' by (way of) milk ' — or, perhaps, ' by the admixture
of milk — Soma is (here, as it were) produced.'
2 In all the directions referred to, the three deities are named.
s The two A^vins are the physicians of the gods. Cf. IV, 1,5,
8 seqq. ; XII, 7, 2, 3.
R 2
244 DATAPATH A-BRAHMAiVA.
prepared this sacrifice (the Sautrama/d) : with the
help of these deities he thus prepares it ; and,
besides, he also provides these deities with a share.
18. The invitatory and offering formulas are
made continuous \ and relate to the same deities, —
for the sake of continuity and uninterruptedness
of the race (offspring). All of them relate to the
A-svins, all of them to Sarasvati, and all of them
to Indra : the significance of this is the same as
before.
19. The Apri-formulas- are anushAibh verses; for
the Anush/ubh is speech, and with speech Soma is
pressed : he thus presses it with speech, for the
sake of (conformity with) the Soma-sacrifice. All
of them relate to the Aivins, all of them to Sara-
svati, and all of them to Indra : the significance
of this is the same as before.
20. The anupraishas 3 (after-directions) are in the
1 This refers to the puro*nuvakyas and )'%yas of the oblations
of omentum (vapa) of the three victims. For these formulas the
three verses, Va^. S. XX, 67-69, are used in such a way that
verse 1 forms the anuvakya, and verse 2 the ya^ya, of the Ajvins'
oblation ; verse 2 the anuvakya, and verse 3 the y;\«ya, of Sara-
svati's oblation; and verse 3 the anuvakya, and verse 1 the }'&gy&,
of Indra's oblation. In each of the three verses all the three
deities are mentioned. — In exactly the same way the three verses,
XX, 70-72, are used as the anuvakvas and ya^yas of the three
pajupurof/iuas ; and 73-75 as those of the chief oblations (havis)
of meat-portions.
2 The Apr is (propitiatory verses, cf. part ii, p. 185) are the
offering-formulas (ya^ya) of the eleven (or twelve) fore-offerings
(praya^a) of the animal sacrifice. Those used on the present
occasion are the twelve verses given, Vag. S. XX, 55-66 ; there
being on this occasion (in the second and third places) fore-
offerings both to Tanunapat and Nara^a;«sa. In each of these
verses, again, all three deities are referred to.
3 I do not exactly know what formulas are thereby referred to.
xii kXnda, 8 adhyAya, 2 brahmaaa, 25. 245
^agata metre ; for the c7agati is this (earth), and by
means of her Soma is pressed : by means of her
he thus presses it for the sake of (conformity with)
the Soma-pressing. All of them relate to the Asvins,
all of them to Sarasvati, and all of them to Indra :
the significance of this is the same as before.
21. This Sautrama/a, then, is manifestly a Soma-
sacrifice ; and were the Sacrificer alone to drink
(the liquor), it would be either an ish/i-offering, or
an animal sacrifice ; but, for the sake of conformity
(of the liquor) to the Soma, all the priests drink
thereof, for all the priests drink of the Soma-juice.
22. The Adhvaryus * drink (the contents of) the
Asvina (cup), for the Asvins are the Adhvaryus
of the gods : they thus consume each his own share
in his own abode.
23. The Hot?7, Brahman, and Maitravaru/^a
(drink that) of the Sarasvata (cup), for the Hotrz
is the voice of the sacrifice, the Brahman its heart,
and the Maitravaruwa its mind : they thus consume
each his own share in his own abode.
24. The Sacrificer drinks (that of) the Aindra
(cup), for this sacrifice, the Sautrama/d, belongs to
Indra, and even now he who sacrifices has his abode
alone with Indra : he thus consumes his own share
in his own abode.
25. The Aivina cup, indeed, is the eye, the
Sarasvata one the vital air, and the Aindra one
It can hardly be the praishas of the anuya^as (Vag- S. XXI,
48-58), as these are not in the £"agati, but in the (arshi) trish/ubh
metre ; though certainly each of them contains the names of the
three deities.
1 Viz. the Adhvaryu, and his two assistants, the Pratiprasthat/Y
and Agnidh. Cf. XII, 8, i, 3 seqq.
246 S.\ TA PATI I A-BRA 1 1 M A ATA.
speech. From the Asvina (cup) he pours (the
remains) into the Sarasvata one, whereby he com-
bines his eye with the vital airs ; from the Sarasvata
(cup) into the Aindra one, whereby he combines his
vital airs with his speech, and also establishes his
vital airs in (the channel of) speech, whence all
the vital airs are established on speech.
26. Three (men) drink the Aivina (cup), to wit,
the Adhvaryu, Pratiprastha.tr/, and Agnidh ; for
this eye is threefold — the white, the black, and the
pupil : he thus bestows on him the eye in accor-
dance with its form.
27. Three (drink) the Sarasvata (cup), the Hotrz,
Brahman, and Maitravariwa ; for threefold divided
is this vital air — the in (and out)-breathing, the
up-breathing, and the through-breathing : he thus
bestows on him the vital air in accordance with
its form.
28. Singly the Sacrificer drinks the Aindra (cup),
for single is that distinction of the vital airs, speech :
singly and solely to himself does he take that dis-
tinction, speech ; whence he who has performed the
Sautrama/^i becomes singly and solely the most
distinguished among his own people, and so does
even he who knows this.
29. The officiating priests (ritv'ig), doubtless, are
the seasons (/ /tn), and the draughts (of liquor)
are the months ; — six priests drink, for there are
six seasons : by means of the priests he thus
secures the seasons.
30. There are twelve draughts \ and twelve
1 Viz. inasmuch as three priests partake of each of the first two
( ups of milk, and of the first two cups of Sura-liquor, and each
priest drinks twice.
XII KA.VDA, S ADHYAYA, 2 BRAIIMA.VA, 35. 247
months : by means of the draughts he thus secures
the months. The priests drink again and again by
turns, whence the seasons and months succeed one
another by turns.
31. The thirteenth draught the Sacrificer takes,
for, indeed, that thirteenth month is manifestly the
year itself: it is this he secures by obtaining (that
draught). And, indeed, the Sautramaz/i is the same
as the year, and by means of this he wins every-
thing, and secures everything for himself.
32. There are three victims, for three in number
are these worlds : it is these worlds he thereby
secures, — to wit, this (terrestrial) world by that
of the A.svins, the air by that of Sarasvati, and the
sky by that of Indra : he thus wins and secures
these worlds for himself in accordance with their
(peculiar) form and deity.
35. There are three sacrificial cakes, for there are
three seasons: it is the seasons he thereby secures, —
to wit, the summer by that of Indra, the rainy
season by that of Savit/V, and the winter by that
of Varu//a: he thus wins and secures the seasons
for himself in accordance with their (peculiar) form
and deity.
34. There are six cups (of milk and liquor), for
there are six seasons : it is the seasons he thereby
secures, — to wit, the spring and summer by the two
Asvina (cups), the rainy season and autumn by the
two Sarasvata ones, and the winter and dewy
season by the two Aindra ones : he thus wins and
secures the seasons for himself in accordance with
their form and deity.
35. The invitatory and offering formulas are
made continuous, and relate to the same deities —
248 SATAPATHA-BRAHMAiVA.
for the sake of the continuity and uninterruptedness
of the seasons. They are all of them invitatory
formulas and all offering-formulas ', whence all the
seasons pass onwards, and all of them return. All
(the formulas) are first, all of them intermediate, and
all of them last, whence all the seasons are first,
all of them intermediate, and all of them last. All
the cups have two (formulas, an)-invitatory and (an)
offering-formula, — this is of the form of day and
night : it is the day and the night he thus secures
for himself; whence both the seasons and the
months are established on day and night.
36. The Sautramam, truly, is the same as the
year, and the same as the moon ; and the Sacrificer
is manifestly the sun : his vedi (altar-ground) is
this earth, his uttara-vedi the air, his barhis the sky,
his officiating priests the quarters, his fuel the trees,
his ghee the waters, his oblations the plants, his fire
Agni himself, his sarastha (the particular form of
sacrifice) the year — and, indeed, everything here,
whatever there is, is the year ; whence he who has
performed the Sautramam wins everything, and
secures everything for himself.
Third Braiimaa^a.
1. Tvash/r/, seeing his son slain, brought Soma
suitable for witchery, and withheld from Indra.
Indra, committing a desecration of the sacrifice,
by main force drank off his (Tvash/rz's) Soma-juice.
He went asunder in every direction, — from his
mouth and vital airs his excellence and fame passed
1 See p. 244, note 1, where it is shown that each of the three
verses serves successively as puro * nuvakya and as ya^ya.
XII KA.YDA, 8 ADIIYAYA, 3 BRAHMAJVA, 6. 249
away, and entered the cattle, whence cattle are one's
fame : and famous, indeed, is he who, knowing this,
is consecrated 1 by the Sautrama/n.
2. The two Asvins and Sarasvati then pre-
pared for him this sacrifice, the Sautramawi, for the
purpose of healing him, and thereby consecrated
him : thereby he became the highest of gods, and
so does he who is consecrated by that (offering)
become the highest among his own people.
3. He consecrates him on a black antelope skin ;
for the black antelope skin is the sacrifice - : it is at
the sacrifice he thus consecrates him ; on the hairy
side (of the skin), for the hair is the metres : it is on
the metres (or sacred writ) he thus consecrates him.
4. On a throne-seat he consecrates him, for
imperial dignity is seated (established) on a throne-
seat : by means of imperial dignity he thus causes
him to attain imperial dignity.
5. It is made of udumbara wood, for the udum-
bara (ficus glomerata) is strength : for the sake of
strength he thus is consecrated. It is knee-high,
for knee-high is this (terrestrial) world, and it is for
(the rule of) this world that the Kshatriya is con-
secrated ; and the ruler (kshatra) indeed he becomes
who is consecrated by the Sautrama^i : therefore it
is knee-high, and of unlimited size horizontally (in
width and depth), —
6. For the throne-seat means royal dignity,
and of unlimited prosperity is royal dignity. It is
covered with plaited reed-work, for reed-grass is
meet for sacrifice. Two of its feet stand on the
1 Literally, sprinkled, i.e. anointed, with the 'vasa,' or fat gravy
obtained from the cooking of the sacrificial animals.
2 See part i, p. 23, note 2.
25O vATAPATIIA-BRAHMAiVA.
northern, and two on the southern altar-ground l,
for the northern vedi is this (terrestrial) world, and
the southern one the world of the Fathers : he thus
consecrates him for both worlds.
7. Concerning this, Gauriviti .Saktya, knowing
this, once said, ' Like rulers 2, assuredly, we shall be
in yonder world!' Perhaps3 it was AVshabha
Vacatur a, king of the .Svikna, who had told
him so.
8. He places the throne-seat, with (Va^. S. XX, 1),
'Thou art the womb of the Kshatra, thou art
the navel of the Kshatra!' for it indeed is the
womb and navel of the Kshatra (ruling power).
9. He then spreads the black antelope skin
thereon, with, 'May it not injure thee! do not
1 For the two special Vedis, see p. 225, note 1.
2 ' A kind of Kshatriyas,' Delbruck, Altind. Synt., p. 494.
3 For this or some such meaning ('probably' — German, ' wohT
or ' vielleicht ') which seems to me to suit best the use of ' J-ajvat '
in the Brahmawas, see part iii, p. 98, note 2. — Thus, at I, 2, 3, 2,
I would now translate ' and perhaps it was Trita who slew him, —
Indra at all events was exonerated from that (guilt), for he is
a god.' Similarly, I, 8, 1, 4, 'perhaps it was a ^V/asha, for that
(fish) grows best (fastest);' II, 2, 1, 2, 'If, on the other hand,
that oblation were not offered up in him, he would perhaps burn
either the Adhvaryu, or the Sacrificer.' Somewhat peculiar is the
passage, I, 6, 3, 10, where mvat occurs both in the relative and
in the demonstrative clause, and where we can hardly translate
otherwise than ' If, perchance, he had said, " Grow thou, the foe of
Indra!" he (Vr/'tra) would perhaps have slain Indra.' — Hatte er
vielleicht (ctwa) gesagt : ' Wachse, du Feind Indras ! ' so wurde
er (Wara) vielleicht (? gewiss) Indra erschlagen haben. — If this be
the right interpretation of these passages, they would have to
be transferred, in the St. Petersb. Diet., from meaning b (?) to c,
where ' vielleicht ' would have to be added, as it certainly suits
better than ' gewiss' (most likely) the last of the foregoing passages,
at all events. The comm. explains '.mvat' by ' bahukritvak.'
XII KANDA, 8 ADIIYAYA, 3 liRAIIM A.V A, I 3. 25 I
injure me!' for the black antelope skin is the
sacrifice : (thus it is spread) for the safety of the
sacrifice and his own self.
10. He then mounts it, with a verse to Vanwa
(Va^-. S. XX, 2), for Varuwa is the kino- of the
gods: by means of his own deity he thus con-
secrates him1, — 'He hath sat down, the up-
holder of the sacred law, Varu#a, in the
home-steads, for supreme rule, he the wise ! '
11. He then throws down a gold and a silver
plate (beneath his feet, the silver one beneath the
left foot) with, 'Protect (me) from death!'
(the gold one beneath the right foot2 with,)
'Protect (me) from lightning!' The Vira^-,
doubtless, is the rain, and of this there are these
two terrible forms, lightning and hail ; of these the
gold plate is of the form of lightning, and the silver
one of that of hail : against these two deities he
affords protection to him, whence he who has per-
formed the Sautrama7/i has no fear of these two
deities, as he also who thus knows this.
12. He consecrates him by sprinkling him with
the fat gravy of the sacrificial animals, for the gravy
of the animals means excellence : with that excel-
lence, the essence of cattle, he thus sprinkles him.
But that gravy is also the highest kind of food : with
the highest kind of food he thus sprinkles him.
13. There are hoof-cups (of gravy), for on hoofs
cattle support themselves : he thus causes him
to obtain a support. There are thirty-three (such)
1 Cf. V, 4, 4, 5, where the verse is explained.
2 Or, on the head, according to others. The plates are of the
usual round shape.
252 SATAPATHA-BRAHMAiVA.
cupfuls, for thirty-three in number are all the
deities : by means of all the deities he thus con-
secrates him. He offers them with ^agati verses,
for animals are of ^agata (movable) nature : by
means of the c7acrati he thus secures cattle for him.
With sixteen verses (Va^. S. XIX, 80-94) ne offers,
for animals are of sixteen parts : he thus bestows
excellence (or prosperity) on him 4Dart by part.
14. 'With lead the wise, with wool and
thread ' the sages weave the web, the sacri-
fice: the A.rvins, Savitrz, Sarasvati, and
Variw/a healed the form of Indra2.' Each
time he has offered two (cupfuls) together, he
pours the residue into a bowl (sata) : he thereby
establishes the days and nights, the half-months,
the months, and the seasons in the year, and hence
these days and nights, half-months, months, and
seasons are established (contained) in the year.
15. The bowl is made of reed, for the reed has
its birth-place in the waters, and the waters are all
the deities : by means of all the deities he thus
consecrates him.
16. A rubbing down (of the Sacrificer) with all
manner of sweet-smelling substances takes place
(before sprinkling him with fat), for such a rubbing
down with all manner of sweet-smelling substances
means supreme fragrance : with fragrance he thus
consecrates (anoints) him.
17. He sprinkles him (with the fat gravy) in front
while (himself) looking towards the back (west), for
1 See p. 219, note 3.
2 Only the first pada of this, the first of the sixteen verses, is
given in the text. Regarding the allusions in this verse, see XII,
7. 1, 10 seqq.; 2, 17; 7, 3, 3.
xii ka.wda, 8 adhyAya, 3 r.RAiiMA.vA, 19. 253
from the front food is visibly eaten. On every side (he
sprinkles him) whilst moving round : he thus bestows
food on him from all quarters, whence food is se-
cured from all quarters by him who has performed
the Sautrama«i3 or even by him who thus knows
this.
18. With a formula to the A^vins he sprinkles
him first1, then with one to Sarasvati, then with one
to Indra : it is by means of these deities he thus
consecrates him. Now, some consecrate him by
means both of these deities and those utterances,
' bhu//, bhuva/^, svar,' ' for,' say they, ' these utter-
ances (" earth, air, heaven ") mean all this (universe) :
it is by means of all this (universe) we thus conse-
crate him.' Let him, however, not do so, but let
him only consecrate him by means of those deities,
for those deities, indeed, are all this (universe).
19. He consecrates him prior to the Svish/akr/t
(offering), for the Svish/akm is the Kshatra : he thus
consecrates him by means of the Kshatra (or, by a
Kshatriya). And he consecrates him between (the
oblation to) the Lord of the Forest - and the
1 According to Katy. Sr. XIX, 4, 14-17, he sprinkles him up to
the 'mouth, letting it flow down on all four sides; and with each
sprinkling he pronounces one of the formulas, first, the Savitra one,
Va§\ S. XX, 3, 'At the impulse of God Savit/'/(l consecrate) thee
by the arms of the Asvins, and the heads of Pushan ! ' followed
by the Ajvina one, ' with the healing medicine of the A^vins
I sprinkle thee for energy and holy lustre ! ' and the Sarasvata one,
' with the healing medicine of Sarasvati I sprinkle thee for vigour
and food !' Then a fourth time with a formula referring to all the
deities (or with the three great utterances), or with the Aindra
text, ' With Indra's power I sprinkle thee for strength, for excel-
lence, and for fame ! '
2 For this oblation, see III, 8, 3, 33 ; IV, 5, 2, 11 ; in both cases
it is followed immediately by the oblation to Agni Svish/akr/t.
254 DATAPATH A-BRAHMAiVA.
Svish/ak; it, for the lord of the forest (or the tree) is
Soma, and the Svish/akrzt (maker of good offering)
is Agni : he thus consecrates him after encompassing
him by Agni and Soma ; whence both those who
know, and those who do not, say, 'A Kshatriya is
the consecrator of a Kshatriya1.'
20. They then lift him up2 knee-high, then navel-
high, then as high as the mouth ; for the Ya^'apeya
doubtless is the same as the consecration, and the
Sautrama^i is a consecration ; and even as there, at
the Va^apeya, he (the Sacrificer) mounts the sacri-
ficial stake3, like that is this rite.
21. As to this they say, ' But, surely, he who is
consecrated by the Sautrama//i moves away from
this world.' Well, he descends again upon the
black antelope skin, and, the black antelope skin
being the sacrifice, he thus finally establishes him-
self on the sacrifice.
22. [He descends4, with Vaf. S. XX, 10,] 'Firmly5
I establish myself in the Kshatra (lordship),
in royal sway,' — in lordship and royal sway he
thus establishes himself so as not to lose lordship
and royal sway; — 'firmly in horses I establish
1 Kshalrivo ra§7/o*bhishekta bhavati, purvaw hi ra^aiva w/ddha//
kuiruraw /•abhishi/7X,atity artha// ; coram,
2 According to Kaiy. .S'r. XIX, 4, 19-21, the Adhvaryu first
touches him, with (V£g. S. XX, 4), ' Thou art Ka, thou art Katama,
— to Ka thee !' and the Sacrificer replies, ' O thou of good fame !
O most propitious one ! O true king ! ' and touches his limbs one
after another with XX, 5-9.
See part iii, p. 32 (V, 2, 1, 9 seqq.).
4 That is, when the throne-seat has been lowered again, he rises
from it and stands on the deer-skin.
6 The function of ' prati ' here seems to be to strengthen the
preposition in the verb ' prati-tish/V/ami.'
XII K.l.VDA, S ADIIYAYA, 3 IikAII.M A.VA. 24. 255
myself, and in kine,'- — in the midst of horses and
kine he thus establishes himself so as not to lose
horses and kine; — 'firmly in the limbs I estab-
lish myself, and in the bod},' — in the limbs
and in the body he thus establishes himself so as
not to lose his limbs and his body; — 'firmly in
the vital airs I establish myself, and in pros-
perity,'— in the vital airs and in prosperity he thus
establishes himself so as not to lose the vital airs
and prosperity; — 'firmly in heaven and on earth
I establish myself, and in the sacrifice,' — he
thus establishes himself in these two, heaven and
earth, within which is all this (universe).
23. He1 then sings a Saman (hymn-tune), for the
Saman means lordship (kshatra) : with lordship he
thus consecrates him ; or the Saman means imperial
sway : by means of imperial sway he thus causes
him to attain imperial sway. And, indeed, the
Saman is the essence of all the Vedas : he thus
consecrates him with the essence of all the Vedas.
24. He sings it on a b/'/hati verse2, for established
on the Br/hati, as his excellence and foundation,
1 According to the commentator on Katy. XIX, 5, 1, the Brahman
sings, -whilst La/y. V, 4, 16-19 gives directions from which the
Udgatn" would seem to be expected to perform this duty. When
the Sacrificer is being anointed, the Udgat/Y is to step between the
(northern and southern) fires and, as soon as he is called upon by
the Adhvaryu, he is to commence the Saman. It would probably
depend on the Brahman's previous studies, whether or not he
was sufficiently conversant with the complicated details of the
hymnology.
2 Viz. \%. S. XX, 30 (Htks. VIII, 89, 1), 'To India, O Maruts,
sing ye the great (hymn), most destructive to Vr/tra, whereby the
promoters of sacred rites produced the light, the wakeful god for
the god.'
256 satapatha-brahmana.
that sun shines1 : he thus establishes him on the
Brz'hati, as his excellence and foundation.
25. He sings it on a br/hati verse relating to
Indra, for this sacrifice, the Sautramawi, belongs
to Indra, and even now he who sacrifices has Indra
for his support : he thus consecrates him on his
own support (or resting-place).
26. And as to why (these hymns) are called
'bracers2;' it is because by means of these Samans
the gods braced Indra up to energy, or vital power:
in like manner do the officiating priests, by means of
these Samans, brace the Sacrificer up to energy, or
vital power. ' Sawsravase, vuravase, satyairavase,
sravase 3 ' — these are the Samans : they proclaim
1 Professor Weber, Ind. Stud. VIII, p. 42, refers to a parallel
passage in Ta/zdya-Br. VII, 4, 7 — 'By means of the Bahishpava-
mana (of the morning service) the gods carried off Aditya, the sun,
to heaven ; but he did not stop there. At midday they then fixed
him by means of the B/7'hati, and for this reason the B/Yhati metre
is used for the Pavamana-stotra at the midday service.'
2 Literally, sharpeners or sharpenings (saw^ana).
3 These words — apparently meaning ' for fame all round, for
fame far and wide, for true fame, for fame' (or, perhaps, 'for
hearing, or, rather, being heard of all round,' &c.) — are used to
form the finales (nidhana) in which all the priests are to join; cf.
' ' • ' d., I, pp. 533-4, where the figured text is given.
According to Katy. XIX, 5, 4-5; La/y. V, 4, 19, the words,
' sa/Hgdtyai, vi^ityai, satya^ityai, ^ityai ' (for complete victory, vic-
tory far and wide, &c), and ' sampush/yai, vipush/yai,' &c. (for
complete prosperity, &c), are to be used instead, In the case of
a Kshatriya and Vai.vya respectively, cither optionally or neces-
sarily. Though these four words are here, and elsewhere, spoken
of as so many different Samans, only the last of them (' .rravase ')
forms the finale of a Saman in the ordinary sense of the word ; the
others being merely combined with certain musical ejaculations, or
expletives (stobhas). All the four 'Samans' begin with the same
phrase (varying only in the verb) — ' saw tva hinvanti (riwanti,
XII KAXDA, 8 ADHYAYA, 3 BRAII.M A.YA, 29. 257
him in these worlds. There are four filiates, for
there are four quarters : they thus establish him in
all the quarters. All (the priests) join in the finale :
with one mind they thus bestow excellence upon him.
27. As to this they say, ' Seeing that this Saman
is sung, wherein then does the recitation (uktha) of
this Saman consist, and what is its foundation ; for
unsuccessful is what is chanted unless it be followed
by a recitation ? '
28. 'Thrice eleven are the gods;' this, indeed, is
the recitation1 belonging to that Saman, this its
foundation.
29. Or he (the Adhvaryu) takes a thirty-third cup-
ful (of gravy), with (Vaf. S. XX, n-121), 'Thrice
tatakshur, .manti) dhitibhi^,' i.e. ' they make thee up (or urge thee
on) •with prayers,' serving as a kind of prelude (prastava) the single
words of which are given among the Stobhas (Samav., Calc. ed.,
II. p. 522. last line), as, indeed, the words ' sawtrravase,' &e., them-
selves are (ib., p. 520). In the first three Samans this phrase is
followed by the finale consisting of the respective characteristic
word preceded by the Stobha ' auhova.' In the last Saman, on the
other hand, the introductory phrase is followed by the choral setting
of the verse ' Br/had indraya gavata' (see p. 255, n. 2). which,
in its turn, is followed again by the first phrase, with a slightly
modified modulation, ending with ' auhova jravase.' Whilst joining
in the finale, the priests, according to La/y. V, 4, 17, are to lay their
hands on the head of the Sacrificer.
1 According to Katy. St. XIX, 4, 24 ; 5, 8 seq. ; 7, 1 seq., the
thirty-third libation of gravy is taken with the text, XX, 32, ' yo
bhutanam adhipati^ (he who is the over-lord of creatures),' &c. ;
whilst, on the conclusion of the 6astra, or Hot/7" s recitation, the
Sacrificer offers the libation from that last cup with XX, 1 1-12, and
drinks the remainder with XX, 13. The .Sastra, recited in response
to the Saman. consists of the section of eleven verses, Va>. S. XX.
80-90, the first and last verses of which are recited thrice ;
whilst the 'ahava' (^owsavom, 'let us praise, om !') is inserted by him
before each triplet of the remaining nine verses. The two verses used
whilst the Sacrificer offers (XX, 11-12) are likewise recited by the
[44] S
258 SATArATIIA-BRAIIMAA'A.
eleven are the gods,' — for there are indeed thrice
eleven gods; — ' three-and-thirty, bountiful,' —
for there are thirty-three gods; — 'with Br/haspati
for their Purohita,' — B; zhaspati is the Brah-
man (n.) : he thus means to say, ' With the Brahman
for their Purohita (family-priest);' — 'at the im-
pulse (sava) of the god Savitrz',' — that is,
'impelled by the god Savitrz ; '— ' may the gods
protect me through the gods!' for the gods in-
deed consecrate him through the gods.
30. 'The first with the second,' — for the first
(gods, on earth) consecrate him along with the second
ones (in the air) ; — 'the second with the third,' —
for the second ones consecrate him along with the
third ones (in the sky) ; — 'the third with1 the
truth,' — for the third ones consecrate him with
the truth; — 'the truth with the sacrifice,' — for
the truth consecrates him with the sacrifice; — 'the
sacrifice with sacrificial texts,' — for the sacrifice
consecrates him with sacrificial texts ; — ' sacrificial
texts with hymn-tunes,' — for sacrificial texts
(ya^us) consecrate him along with hymn-tunes ; —
'hymn-tunes with hymn-verses,' — for hymn-
tunes consecrate him along with hymn-verses (/'//•) ;
— 'hymn-verses with invitatory verses,' — for
hymn-verses consecrate him along with invitatory
verses; — 'invitatory verses with offering-
verses,' — for invitatory verses consecrate him
along with offeri ng- verses ; — 'offering-verses with
Vasha/-calls,' — for offering-verses consecrate him
Hotr/, as a ' nivid,' being either added at the end of the 6'astra, or
inserted before the ninth or tenth verse ; the whole recitation thus
consisting of seventeen verses.
1 Mahidhara takes the instrumental throughout as a sociative
(saha satyena).
XII KAJVDA, 9 ADIIVAVA, I BRAIIMAAW, I. 259
aloiiL! with Vasha/-calls ; — ' Vasha/-calls with
oblations,' — for Vasha/-calls consecrate him along
with oblations; — 'May the oblations render
successful my wishes! bhii/fc ! svaha!' — having
thus consecrated him by means of those deities from
first to last, he thus, by means of oblations, renders
all his wishes successful. Having then solicited
an invitation from the officiating priests, he (the
Sacrificer) drinks 1 (the remains of the cup of vasa),
for the officiating priests are the seasons : it is thus
in the seasons that he solicits an invitation.
31. He drinks it, with (Vaf. S. XX, 13), 'My hair
is endeavour2, my skin submission and ap-
proach3, my flesh inclination, my bone wealth,
and my marrow submission,' — for he who is con-
secrated by the Sautrama^i enters the worlds and
among the deities ; he now has himself invited
amongst them *, and thus he arises (in the other world)
complete, with a whole body, and with (all) limbs.
Ninth Adhyaya. First Brahmaaa..
1. Verily, from this sacrifice the man5 is born;
1 According to Katy. XIX, 5, 9, the priests themselves first smell
the remainder of the fat gravy, with the text (XX, 34), 'The protector
of my breath thou art,' &c. Cf. also XIV, 2, 2, 42, with note.
2 The use of ' prayati' in this sense (here and Ya§\ S. XVIII, 1)
is peculiar ; being apparently derived from ' pra-yam,' one would
expect it to have some such meaning as ' offer, gift.' This and
the other predicates, according to Mahidhara, are to show the state
of feeling of beings towards the (royal) Sacrificer. The repetition
of ' anati ' (bowing, prostration, submission) is strange. A strong
alliterative cadence is noticeable in the verse.
3 ? Hardly : return ' here ; rather, perhaps, ' attaining to (the
other worlds),' or, possibly, ' the turning to him, gathering round
him (of the people).'
4 ? Or, he now calls these to himself in the meantime.
6 That is, the Purusha, Agni-Pra^apati ; and the Sacrificer.
S 2
260 satapatha-brAhmajva.
and whatever food a man consumes in this world,
that (food), in return, consumes him in yonder
world. Now this sacrifice is performed by means
of spirituous liquor, and spirituous liquor (parisrut)
is not to be consumed by a Brahma^a : he thus is
born from that which is not (to be) consumed, and
the food does not, in return, consume him in yonder
world. Therefore this (sacrifice), the Sautramam,
is a Brahmawa's sacrifice K
2. The malted rice is the same as his (the man's)
hair, the malted barley his skin, the fried rice his
flesh, the filtering-cloth his bones, the mash his mar-
row, the raw liquor (parisrut) his life-sap (serum),
the seasoning (and fermentative substances) his
blood, the milk his seed, the mature liquor (sura)
his urine, and the impure matter the contents of
the stomach.
3. Indra's cake is his heart, that of Savitrz his
liver, that of Varwia. his lung, the a^vattha and
udumbara vessels his kidneys, the nyagrodha one
his bile, the pan (sthali) his intestines 2, the super-
numerary (vessels) his bowels2, the two eagle
feathers 3 the milt, the throne-seat his navel, the
pot his rectum, the (pan) perforated with a hundred
holes, the male organ, — and inasmuch as that (pan)
is much perforated, therefore that organ is much
divided, — the bowl (sata) is his mouth, the strainer
1 That is, because to a man of another caste the spirituous
liquor would not be ' anfuh a,' but consumable, and hence it
would consume him in the other world.
2 The two terms 'antrawi' and 'guda^' are usually taken as
synonymous ; the latter term probably means the lower or larger
intestines ; cf. V&g. S. XIX, 86.
3 See XII, 7, 3, 22.
XII KAXDA, 9 ADIIYAYA, I BRAII.MAAM, 8. 26 1
his tongue, the dish (>§apya) his anus, the tail (whisk)
his bladder.
4. And the sacrificial animal of the A^vins is his
limbs, that of Sarasvati his trunk, Indra's bull
his form, — whence they say that man's form (wealth)
is kine, — the gold (plate) is his vital strength ; it is
of the weight of a hundred (grains), whence man has
a life of a hundred (years).
5. The two cups of the A-svins are his eyes, and
the ground wheat and kuvala (jujubes) his eye-
lashes ; the two cups of Sarasvati are his nostrils,
and the ground Indra-grain and badara (jujubes)
the hair in his nostrils ; the two cups of Indra are
his ears, and the ground barley and karkandhu
(jujubes) the hair of his ears and his eyebrows.
6. And the hairs of wolf are the hair on his abdo-
men and that below ; and the hairs of tiger are the
hair on his chest and that of his armpits ; and the
hairs of lion are the hair of his head and his beard.
7. There are three sacrificial animals, for this
body of man consists of three parts : it is the body
he thereby wins (in heaven) for him ; — what is below
the navel (he wins) by that of the A^vins, what is above
the navel and below the head by that of Sarasvati,
and the head itself by that of Indra : both as to
its (bodily) form and as to its deities he thus delivers
his own self from death, and makes it immortal.
8. There are three sacrificial cakes, for this life
of man consists of three parts : it is life he thereby
wins for him ; — the early life (he wins) by that
of Indra, the middle (part of) life by that of Savitrz,
and the last (part of) life by that of Varu;^a : both
as to its (bodily) form and as to its deities he thus
delivers his life from death, and makes it immortal.
262 SATAPATIIA-BRAHMAiVA.
9. There are six cups (of milk and liquor), for
there are these six (channels of) vital airs in the
head : it is the vital airs he thereby wins for him ; — ■
his eyes (he wins) by the two (cups) of the Aivins,
his nostrils by those of Sarasvati, and his ears by
those of Indra : both as to its (bodily) form and as
to its deities he thus delivers his own self from
death, and makes it immortal.
10. The invitatory and offering-formulas are
made continuous1, and relate to the same deities —
for the continuity and uninterruptedness of the
vital airs. They are all of them invitatory formulas
and all offering-formulas, whence all the vital airs
pass onwards and all of them backwards. All (the
formulas) are first, all of them intermediate, and
all of them last, whence all the vital airs are first,
all of them intermediate, and all of them last. All
the cups have two (formulas, an) invitatory and (an)
offering-formula, — this is of the form of the in (and
out)-breathing and the up-breathing : it is the in-
breathing and the up-breathing he thus secures for
himself, and therefore all the vital airs are established
on the in-breathing and the up-breathing.
11. Verily the Sautrama7/i is this body (of man) :
the Sacrificer is the mind, (that is) speech manifestly;
the vedi (altar-ground) is the trunk, the uttara-vedi
(high-altar) offspring, the barhis (grass-covering)
cattle, the officiating priests the limbs, the fuel the
bones, the ghee the marrow, the fire the mouth,
the oblation is food, and the concluding rite is
life, whence he who has performed the Sautramawi
attains life.
1 See p. 244, note 1.
XII KAA75A, 9 ADHYAyA, I BRAHMAiVA, 1 6. 263
12. And, verily, these two men that seem to be
in the eyes, they belong to the Asvins, and the
black (in the eye) belongs to Sarasvati, and the
white to Indra ; and in that, when the victim of the
Ajrvins is being (offered), he makes offering to these
deities in common, thereby he puts those (parts of
the body) together and takes them to himself.
1 3. Indra, assuredly, is the mind, Sarasvati speech,
and the two Asvins are the ears. Now, whatever
one thinks in his mind of that he speaks with his
speech, and what he speaks with his speech that
one hears with one's ears : thus, in that, when the
victim of Sarasvati is being (offered), he makes
offering to these deities together, thereby he puts
these (parts of the body) together and takes them
to himself.
14. Indra, assuredly, is the breath, Sarasvati the
tongue, and the two Asvins the nostrils ; and inas-
much as through (the channel of) the breath (pra//a)
one introduces (pra-wi) food into himself that is the
reason of its being (called) ' pra/za.' By means of
the tongue one distinguishes the essence (taste) of
food, and the nostrils, indeed, are the path of the
breath; and in that, when the victim of Indra is
being (offered), he makes offering to these deities
in common, thereby he puts those (parts of the
body) together and takes them to himself.
15. Indra, assuredly, is the heart, Savitrz' the
liver, and Varuwa the lung ; and in that, when
Indra's cake is being (offered), he makes offering
to these deities in common, thereby he puts those
(parts of the body) together and takes them to
himself.
16. Savitrz, assuredly, is the breath, Varu?za the
264 SATAPATHA-BRAHMA2VA.
through-breathing, and Indra the generative organ •
and whatever food one eats by means of (the
channel of) the breath through that he breathes
with his through-breathing, and by means of the
generative organ he sheds the essence of food as
seed ; and in that, when Savitr/'s cake is being
(offered), he makes offering to these deities in
common, thereby he puts those (parts of the body)
together and takes them to himself.
17. Varuwa, assuredly, is the womb, Indra the
seed, and Savitrz* the generator of the seed ; and in
that, when Varu^a's cake is being (offered), he makes
offering to these deities in common, thereby he
puts those (parts of the body) together and takes
them to himself. And wrhosoever thus knows this
comes into being along with these deities, and is
born again (so as to be) along with these deities ;
he increases in offspring and cattle ; he becomes
firmly established in this world, and wins the
heavenly world, whosoever, knowing this, performs
the Sautramaftl, or whosoever thus knows this.
Second Brahma^a.
1. Having performed the sacrifice they betake
themselves to the purificatory bath; for after a
Soma-sacrifice they do betake themselves to the
purificatory bath, and the Sautramawi is the same
as the Soma (sacrifice).
2. [He plunges the mash-pot into the water,
with Ya;r. S. XX, 14-18 *,] 'Whatever contumely
1 Of the first three verses the text quotes only the first pada, the
rest having been supplied in the translation.
XII KA.VDA, 9 ADHYAYA, 2 BRAHMAA'A, 4. 265
against the gods, O divine gods, we have com-
mitted, from that sin may Agni deliver me;
may he deliver me from all trouble!' — he
thereby delivers him from the sin committed against
the gods. — 'Whether by day, whether by night
we have committed sins, from that sin may
Vayu deliver me ; may he deliver me from all
trouble!' — he thereby delivers him from whatever
sin he commits by day and night. — 'Whether
waking, whether in sleep we have committed
sins, from that sin may Surya deliver me;
may he deliver me from all trouble!' — what is
awake is men, and what is asleep is the Fathers :
he thus delivers him from guilt against men and
Fathers.
3. 'Whatever sin we have committed in the
village, in the forest' — for either in the village or
in the forest sin is committed: therefrom he delivers
him ; — ' whatever in the assembly ' — from the sin
of the assembly he thereby delivers him ; — ' what-
ever in our organs of sense' — from the sin
against the gods he thereby delivers him; — 'what-
ever against the ^udra or the Arya, what-
ever against the right of any one, thereof thou
art the expiation,' — from all that sin he thereby
delivers him.
4. : That we swear by the Inviolable Waters1,
by Varu#a, therefrom deliver us, O Varuwa!'
— he thereby delivers him from sin against Varu^a. —
[He then immerses the pot, with V£f. S. XII, 18;
1 Cf. Ill, 8, 5, 10, where the text varies slightly — 'That they
say, we swear by the Inviolable (cows, or waters), by Varu«a,
therefrom deliver us, O Varuwa ! '
266 SATAPATHA-BRAHMAiVA.
19,] ' O laving bath, laving thou glidest along,'
— the bath, indeed, is that whirlpool (now produced)
in the water, and that indeed is either Varu//a's son
or brother: it is him he thereby praises; — 'with
the help of the gods have I expiated1 the sin
committed against gods,' — he thereby expiates
the sin committed against gods; — 'with the help
of mortals that committed against mortals,' —
he thereby expiates the sin committed against
mortals; — 'preserve me, O God, from injury
from the fiercely-howling (demon)! ' whereby he
means to say, ' Protect me against all inflictions!'
5. 'In the ocean, in the waters, is thy heart,' —
for the ocean is the waters, and water is sap : with
that sap he thus supplies him ; — 'may the plants
and waters unite with thee ! ' — he thereby supplies
him with both kinds of sap, that which is in plants,
and that which is in water. — He goes two steps
northward from out (of the water); for as much as
the step is the briskness in man : with what briskness
there is in him he thus leaves evil behind him.
6. With, 'May the waters and plants be
friendly unto us!' he takes water in his joined
hands; for water is a thunderbolt: he thus makes
a covenant with the thunderbolt; — and with, 'May
they be unfriendly unto him who hateth us,
and whom we hate!' let him sprinkle it in what-
ever direction he who is hateful to him may be,
and he thereby discomfits him.
7. With (Ya<7\ S. XX, 20), 'As one set free (is
liberated) from the stake, as he who sweateth
1 Cf. II, 5, 2, 47; IV, 4, 5, 22, where the formula has ' ava
ayasisham ' (correct, — 'with the help of the gods have I wiped
out the sin committed against the gods') instead of 'ava yakshi.'
XII K.iXDA, 9 ADHYAYA, 2 I'.RAIIMA.VA, IO. 267
(is cleansed) from filth by bathing, as the ghee
is purified by the strainer, so may the waters
cleanse me from sin!' he causes his garment to
float away : even as one would pluck out a reed
from its sheath, so he plucks him from out all evil.
He bathes, and (thereby) drives the darkness (of sin)
from himself.
8. [He comes out ', with Va^.S. XX, 21,] 'From
out of the gloom have we risen,' — gloom is evil:
it is gloom, evil, he thus keeps away; — 'beholding
the higher light2,' — this (terrestrial) world is higher
than the water : it is on this world he thus estab-
lishes himself; — 'God Surya, with the gods, the
highest light,' — Surya, the highest light (^yotis), is
the heavenly world: it is in the heavenly world he thus
finally establishes himself. He walks along without
looking back, and approaches the Ahavaniya, —
9. With (Vaf. S. XX, 22), 'Along the waters
have I gone this day,' — the essence of the waters
he thereby secures for himself; — 'with their
essence have we united,' — the essence of the
waters he thus takes to himself; — 'rich in sap,
O Agni, have I come: do thou unite (supply)
me with splendour, with offspring, and with
wealth !' he thereby invokes a blessing.
10. With(Va^-.S.XX,23)/A kindler thou art:
1 Having put on fresh garments, the Sacrificer and his wife are
led out by the Unnetr?', the mantra being muttered at the same
time ; and they then return with the priests to the offering-
ground, whilst the Amatriva-hvmn (on 7?z'g-veda S. VIII, 48, 3, ' we
have drunk Soma . . . ') is sung : see part ii, p. 385, note 2 ; Katy.
.Sraut. X, 9, 7.
- Mahidhara takes ' svar ' in the sense of ' svarga,' heaven ;
whilst the Brahma/za seems rather to take it as referring to the
earth or dry land on which the Sacrificer now steps.
268 satapatha-brahmana.
may we prosper1!' he takes a kindling-stick, for
a kindler of Agni (the fire) the kindling-stick indeed
is. With, 'Enkindling thou art, fire thou art:
lay thou fire into me!' he puts the kindling-stick
A
on the Ahavaniya : he thereby kindles the fire, and,
thus kindled, it kindles him with fire (energy) -.
ii. Being about to offer a pap to Aditi 3, he pre-
pares it : Aditi being this (earth), he who offers
Aditi's (pap) performs the sacrifice on this (earth),
and by offering firmly establishes himself thereon.
The sacrificial fee is a milch cow (with calf) : the
milch cow being this (earth), he milks out from
the latter all his desires. The calf he gives away at
the former (pap-offering to Aditi 4), and the mother-
cow at the latter ; for when a calf sucks the mother-
cow, the latter gives milk when she is given away,
and from her, when given away, he thus milks all
his desires.
12. As to this they say, 'Surely, he who goes
down to the water for the purificatory bath falls
away from this world ! ' Well, when he has come
out from the bath, he offers a dish of curds to Mitra
and Variwa ; now Mitra is this (terrestrial) world,
1 The text of the formula 'edho*sy edhishlmahi ' is evidently
meant to suggest a connection (real or alliterative) between ' edha '
(root ' indli ') and the final verb (root ' edh ').
2 According to Katy. XIX, 5, 20, and Mahidhara, he now offers
on the kindling-stick an oblation of ghee, with the text, Va§\ S.
XX, 23, ' Hither come the earth, the dawn, the sun, and all this
world.'
3 See p. 213, note 2.
* This offering takes place at the beginning of the performance
of the Sautrama/zi, cf. Katy. .St. XIX, i, 5-10. The dish of curds
which according to this paragraph is to follow the second pap to
Aditi, may, according to Katyayana, be offered before it.
XII KANDA, 9 ADHYAYA, 3 DRAHMAVA, 5. 269
Varuaa yonder world, and the dish of curds is what
there is here between (those two) : thus, when he
offers the dish of curds to Mitra and Varu#a, he
establishes himself in these worlds. And Mitra,
indeed, is the in-breathing, Varu#a the off-breathing,
and the dish of curds the food : thus when he offers
the dish of curds to Mitra and Varu/^a, he finally
establishes himself in the vital air, in food.
Third Brahma.va.
1. Now, Dush/aritu Pauwsayana had been ex-
pelled from the kingdom which had come down to him
through ten generations ; and the Srzng'a.ya.s also
expelled Revottaras Pa/ava A'akra Sthapati.
2. He said to Dush/aritu Pauawsayana, ' I will
perform the Sautramam for thee, and will confer
upon thee that dominion over the S7'?/7^ayas.' — ' So
be it!' he replied. So he performed it for him.
3. Now Balhika Pratipiya, the Kauravya king,
heard (people say) this — ' There is that Dush/aritu
Pauwsayana who has been expelled from the king-
dom which has come down to him through ten
generations : for him that A'akra Sthapati wants
to perform the Sautramawi and to confer upon him
the dominion over the Sringayas.'
4. He said, ' I will just tell him that if he wants
to confer dominion upon him, he will indeed ex-
clude him from dominion.' He came to him at
that particular time (of the sacrifice) when the cups
(of milk and liquor) are drawn.
5. He said, ' Sthapati A'akra, they say, Sura-liquor
A
must not be offered in the Ahavaniya-fire, nor any-
where else than in the Ahavaniya : if thou offerest
2 JO SATAPATIIA-BRAHMAiVA.
Sura-liquor in the Ahavaniya thou wilt cause social
confusion and a repetition in the sacrifice \ and if any-
A
where else than in the Ahavaniya thou wilt exclude
him (the king) from dominion, and wilt neither place
him in dominion, nor confer dominion upon him.'
6. He replied, 'I shall not offer Sura-liquor in the
A A
Ahavaniya nor anywhere else than in the Ahavaniya :
thus I shall not cause social confusion nor a repeti-
tion in the sacrifice, and shall not exclude him from
dominion ; I shall place him in dominion, and shall
confer dominion upon him.'
7. He said, 'How, then, wilt thou do it?' He
then told him this : — At first, indeed, that Ya^vZa
(sacrifice, m.), the Sautrama;/i, was with the Asuras.
He went forth towards the o-ods. He came to the
O
waters, and the waters welcomed him, whence
people welcome a better man when he comes
to them. They said to him, ' We pray thee, come,
reverend sir ! '
8. He said, ' Nay, I am afraid : lead ye me
forward ! ' — ' Whereof art thou afraid, reverend
sir ? ' they asked. — ' Of the Asuras,' he said. —
' Be it, then ! ' they said. The waters led him for-
ward, whence he who is the protector leads forward
him who is afraid ; and inasmuch as the waters led
him forward (pra-#t) therefore the waters (them-
selves) are ' led forward : ' this is the reason why
they are (called) Pra/^ita/j 2 ; and, verily, firmly
established is he who thus knows that nature of
the Pra;dta//.
1 Probably inasmuch as the cups of milk are offered there pre-
viously.
2 For this jarful of consecrated water, used at the sacrifice, see
part i, pp. 9, note; 265.
XII KAiVDA, 9 ADHYAYA, 3 BRAIIMAATA, 12. 2JI
9. Now, the fore-offerings had been performed,
but the fire had not been carried round ' (the
oblations), when the Asuras came after him. By
means of the circumambient fire the ^ods shut
out their hostile rivals, the Asuras, from Ya£v7a
(the sacrifice) ; and in like manner does this one
now, by means of the circumambient fire, shut out
his spiteful enemy from the sacrifice.
A
10. Verily, that Ahavaniya is the womb (seat)
of the gods, and those two fires - on either side
thereof are its immortal wings : thus, when they
perform the sacrifice on the Ahavaniya, they indeed
perform the sacrifice for the gods in the womb of
the gods ; and, verily, the continued sacrifice inclines
to him, and the sacrifice is not cut off from him who
thus knows this, or for whom, knowing this, this
sacrificial rite is performed.
11. On the northern fire they offer (libations
from) the cups of milk, on the northern fire they
cook the sacrificial animals : the sacrificial animals,
whilst being mortal, he thus places in the immortal
womb, and them that are mortal he causes to be
born (again) from out of the immortal womb ; and,
verily, whosoever thus knows this, or he for whom,
knowing this, this sacrificial rite is performed, wards
off the recurring death of his cattle, and the sacrifice
is not cut off from him.
12. On the southern fire they offer (libations
from) the cups of Sura-liquor, near the southern fire
1 On the ceremony called ' paryagnikara;/am,' see part i, p. 145,
note; part ii, p. 187, note.
2 See p. 225, note 1. Properly speaking, the two fires of the
two special Vedis are in front (or, rather, north-east and south-east)
of the Ahavaniya.
272 SATAPATIIA-BRA IIM A2VA.
they purify (the liquor) with triple strainers : the
Fathers, whilst being mortal, he thus places in
the immortal womb, and them that are mortal he
causes to be born (again) from out of the immortal
womb ; and, verily, whosoever thus knows this, or
he for whom, knowing this, this sacrificial rite is per-
formed, wards off the recurring death of the Fathers,
and the sacrifice is not cut off from him.
13. Now, inasmuch as these two fires are taken
A A
from the Ahavaniya, they are Ahavaniyas (offering-
fires), and inasmuch as they do not again reach the
Ahavaniya, they are not Ahavaniyas : he thereby
obtains both kinds of oblations, that which is
A
(offered) on the Ahavaniya. and that which is
A
(offered) on what is not an Ahavaniya — both what
is offered and what is not offered.
He (Balhika Pratipiya) then went home, and
said, ' It is not so (as we had thought) : that king-
dom of the Sr/;^ayas now belongs to Dush/a-
ritu; — in such and such a manner has that A^akra
Sthapati this clay performed at the sacrifice.'
14. On the northern fire they thus perform the
rites of the sacrificial animals, the (animal) cakes,
and the cups of milk, and what other (rite) there
is : it is the gods, in the world of the gods, he
thereby gratifies, and, thus gratified, they gratify
him, and he wins the world of the gods.
15. In the southern fire they offer (libations from)
the cups of Sura-liquor, near the southern fire they
purify (the liquor) with triple strainers : it is the
Fathers, in the world of the Fathers, he thereby
gratifies, and, thus gratified, they gratify him, and
he wins the world of the Fathers.
16. Verily, the Sautrama/«!i is the same as the
XII KAA\DA, 9 ADIIVAVA, 3 BRAHMAAA, 1 6. 27,
body, whence it is (clearly) defined, for defined is
the body. And (Indra) Vayodhas (the bestower
of strength) is the world, whence he is undefined',
for undefined is the world. The Sautrama^i is the
body (trunk), and the Aindra (victim) and (the one
to) Vayodhas 2 are the two arms ; and inasmuch as
there are those two animal offerings on both sides
(of the Sautrama/n), therefore these two arms are
on both sides of the body. And as the sacrificial
animal, so the sacrificial stake ; and inasmuch as
there are those two stakes on both sides of the
stake of the Sautrama/n (bull of Indra), therefore
these two arms are on both sides of the body 3.
1 The term ' vayodhas ' is said to be undefined inasmuch
as, though it is meant to apply to Indra, the name of this
god is not mentioned along with it in the formulas.
- During the performance of the Sautramam proper (on the
fourth day) three victims are immolated, a he-goat to the Ajvins,
a ram to Sarasvati, and another bull to Indra. But at the
beginning of the whole performance — either before or after the
first pap to Aditi (cf. XII, 9, 2, n) — a bull is sacrificed to Indra ;
and at the end — after the second pap to Aditi and the dish of curds
to Mitra and Varuwa (see p. 252, note 4) — another animal sacrifice
is performed to Indra Vayodhas. The sacrificial stakes for the first
and last of the three victims sacred to Indra, are to be placed
north and south of that of Indra's second bull, the one sacrificed as
part of the Sautramawl proper.
3 The object of identifying different ceremonial acts and features
wiih certain parts of the body is of course to impress upon the
mind of the Sacrificer the efficacy of the Sautramawi in securing
to him a new, complete body for the other life.
[44]
274 SATAPATIIA-BRAIIMAJVA.
THIRTEENTH KANDA.
THE A5VAMEDHA, or HORSE-SACRIFICE.
PRELIMINARY CEREMONIES1.
Eirst Adhyava. First BrAhmajva.
1. He (the Adhvaryu) cooks the priests' mess of
rice2: it is seed he thereby produces. Having
greased a rope with the ghee which is left over3,
he takes it ; for ghee is (a type of) fiery spirit, and
the horse is sacred to Pra^apati 4 : he thus endows
Pra^apati with fiery spirit. Impure, and unfit for
sacrifice, indeed, is that (animal), to wit, the horse.
2. The rope consists of darbha grass (poa cyno-
suroides) ; — for darbha stalks 6 are a means of puri-
fication : he thus purifies that (horse), and immolates
it as one purified and meet for sacrifice.
3. Now, when the horse 6 was immolated, its
1 The ceremonies treated of in the first six chapters (brahmawas)
Tefer to the setting apart of the horse for its sacred office, a year
before the sacrifice, and to the intervening period during which
the horse is allowed to roam about, though under careful super-
vision.
2 For further particulars regarding this opening ceremony of
the sacrifice see XIII, 4, 1, 1 seqq.
3 Viz. from the ghee used for greasing the four dishes of
cooked rice.
* Or, the horse is of the nature of Pra^apati.
'' See above, p. 195, note 1.
6 That is, as would seem, Pra^apati in the form of a horse,
see part iv, introd., p. xiv seqq.
XIII KA.YDA, I ADIIYAYA, I BRAIIMAA'A, 4. 275
seed went from it and became gold 1 : thus, when
he gives gold (to the priests) he supplies the horse
with seed.
4. Pra^apati produced the sacrifice2. His great-
ness departed from him, and entered the great
sacrificial priests 3. Together with the great priests
he went in search of it, and together with the great
priests he found it : when the great priests eat the
priests' mess of rice, the Sacrificer thereby secures
for himself the greatness of the sacrifice. Along
with the priests' mess of rice he presents gold (to
the priests) ; for the mess of rice is seed, and gold
is seed : by means of seed he thus lays seed into
that (horse, and Sacrificer). It (the gold4) weighs
a hundred (grains) ; for man has a life of a hundred
(years), and a hundred energies : it is life, and
energy, vigour, he lays into his own self. At midday
he takes Vasativari r' water of four kinds; it is
brought together from the (four) quarters, for food
is in (all) the (four) quarters, and water is food : by
means of food he thus secures food for him.
1 Pra^apati is Agni, and gold is Agni's seed, cf. II, 1, 1. 5 ; III,
3. 1. 3 &c-
2 That is, the Ajvamedha sacrifice, and thus the immolation (or
emptying out) of his own self, <-o to speak.
8 That is, the four principal officiating priests, Brahman, Hotr/,
Adhvaryu, and Udgatrz'. Cf. VIII, 4, 3, 1 seqq., where it is the vital
airs that, in their capacity as /?;shis, assist Pra^apaii in the first
sacrifice.
* That is to say, each piece of gold weighs as much. According
to Katy. XX, 1, 6 he is to give to the priests 4000 cows and as many
•Satamana coins.
5 For this water u?ed for the Soma-sacrifice where, however,
it is taken from a cistern, or some course of flowing water, see
part ii, p. 222 seqq.
T 2
276 satapatha-brAhmajva.
Second Brahma.ya.
1. Now, unsuccessful in the sacrifice, assuredly, is
what is performed without a formula. (With Va^\ S.
XXII, 2,) 'This rope did they take, at the
first age of the truth, [the sages, at the rites:
it hath been with us at this Soma-sacrifice,
declaring the course in the-^ainino- of the
truth],' he takes the halter of the horse in order to
supply a formula for the success of the sacrifice. It
(the rope) is twelve cubits long, — twelve months
make a year: it is the )ear, the sacrifice1, he
secures.
2. Concerning this they say, ' Is the rope to be
made twelve cubits long, or thirteen cubits long ? '
Well, that year is the bull among the seasons, and
the thirteenth (or intercalary) month is an excres-
cence of the year ; and this A-yvamedha is the bull
among sacrifices ; and inasmuch as the bull has an
excrescence (hump), one may add on a thirteenth
cubit to the rope as an excrescence to this
(Ajvamedha) : even as the bull's hump is attached 2
(to his back), suchlike would this be.
3. [He puts the halter on the horse, with Va.<;'.
S. XXII, ,<\ 4,] ' Encompassing15 thou art,' —
1 Or, possibly, it is for the space of a year that he secures the
sacrifice, but see part iv, introduction, p. xxiii.
2 Lit., spread out.
1 Some such meaning as this (or perhaps ' encompassed, en-
circled') seems id he assigned by the author to ' abhidhaA,' with
evident reference to ' abhidhani," ' halter,' from ' abhi-dha,' ' to fasten,
enclose.' The St. Petersburg Diet., on the other hand, takes it
in the sense of ' naming, denoting ' (? inasmucli as the horse gives
the name to the horse-sacrifice); whilst Mahfdhara explains it
by ' that which is named or praised.'
XITI KAA'DA, I ADHYAYA, 2 BRAHMAJVA, 4. 277
therefore the offerer of the Arvamedha conquers
all the quarters1; — 'the world thou art,' — the
world he thus conquers; — -'a ruler thou art, an
upholder,' — he thus makes him a ruler and up-
holder;— 'go thou unto Agni Vaii'vanara,' —
he thus makes him go to Agni YaL<rvanara (the
friend of all men); — 'of wide extent,' — he thus
causes him to extend in offspring and cattle ; —
'consecrated by Svaha (hail!),' — this is the
Vasha/-call 2 for it;— 'good speed (to) thee for
the gods!' — he thus makes it of good speed for
the gods; — 'for Pra^apati,' — the horse is sacred
to Pra^apati : he thus supplies3 it with his own
deity.
4. But, verily, he who fetters the horse without
announcing it to the Brahman and the gods is liable
to incur injury. He addresses the Brahman (the
superintending priest) by saying, ' O Brahman, I will
fetter the horse for the gods, for Pra^apati : may
I prosper therewith! ' and having made the announce-
1 In epic times the A^vamedha is commonly performed by kings
who have been successful in the ' digvhjaya,' or conquest in all
quarters.
2 ' Yasha/' is the sacrificial call uttered by the Hotr/ at the end
of the 'ya^ya,' or offering-verse of a regular oblation (ahuti) as
distinguished from minor libations, such as homas and agharas,
which require no ' yagya,' and for which the sacrificial call — marking
the pouring out of the libation into the fire — is ' svaha ! ' The
meaning of 'vasha/' is doubtful; but it would seem to be con-
nected either with the root ' vaksh,' to grow, to wax, or with
' vah,' to bear ; and would thus mean either ' may it prosper ! ' or
' may he (Agni) bear it (to the gods) ! ' By the mention of the
Svaha in our formula the horse is, as it were, marked as dedicated
to the gods.
3 Or, perhaps, he causes it to succeed by means, or with the
help, of its own deity.
278 SATAPATHA-BRAHMAA'A.
ment to the Brahman, he ties up the horse, and
thus incurs no injury. ' Fetter it for the gods,
for Pra^apati : prosper thou therewith ! ' thus the
Brahman urges him, and supplies it (the horse)
with its own deity. He then sprinkles it (with
water) : the (symbolic) meaning of this is the same
as before *.
5. He sprinkles2 it, with (VajE. S. XXII, 5),
'I sprinkle thee (so as to be) acceptable to
Pra^apati,' — for Pra^apati is the most vigorous
of the gods : it is vigour he bestows on it, whence
the horse is the most vigorous of animals.
6. ' I sprinkle thee, acceptable to Indra and
Agni,' — for Indra and Agni are the most powerful
of the gods : it is power he bestows on it, whence
the horse is the most powerful of animals.
7. ' I sprinkle thee, acceptable to Vayu,'—
for Vayu is the swiftest of gods : it is speed he
bestows on it, whence the horse is the swiftest
of animals.
8. ' I sprinkle thee, acceptable to the All-
gods/ — for the All-gods are the most famous of
gods : it is fame he bestows on it, whence the horse
is the most famous of animals. — 'I sprinkle thee,
acceptable to all the gods.'
9. Concerning this they say, ' Seeing that the
horse is sacred to Pra^apati, wherefore (does he
say), " I sprinkle thee " for other deities also ? ' Well,
all the gods are concerned in the horse-sacrifice;
1 For the sprinkling of (the material for) oblations see I, 1, 3, 6
seq. ; and an animal victim in particular, III, 7, 4, 3.
2 According to Katy. XX, 1, 37, he goes with the horse to
stagnant water, and there sprinkles it. It would seem that the
horse stands in the water during this ceremony.
XIII KA.VDA, I ADHYAYA, 2 BRAMMAJVA, 9. 279
when he says, ' I sprinkle thee for all the gods,'
he makes all the gods take a concern in the horse-
sacrifice ; whence all the gods are concerned in the
horse-sacrifice. But his wicked enemy seeks to lay
hold of him who performs the horse-sacrifice, and
the horse is a thunderbolt ; — having killed the four-
eyed dog, he — with 'Undone1 is the man!
undone is the dog!' — plunges2 it under the
horse's feet : it is by means of the thunderbolt
1 Mahidhara explains 'para/;' by ' parabhuta/;, adhaspada///
nita/;,' i. e. defeated, laid low. Perhaps it may mean, ' Away is
the man, away the dog ! ' As given in the Va§\ Sa/rah., this is only
the last part of the formula, pronounced by the Sacrificer ; whilst
during the killing of the dog, he is made to say, 'Whosoever
seeketh to slay the steed, him Varuwa besetteth.' — Accord-
ing to Katy. XX, 1, 38 seqq., the priest says to an Ayogava (the
offspring of a 6udra father and a Yabya mother) — or, to a lewd
man, according to others — ' Kill the four-eyed dog ! ' whereupon
the man kills a dog by means of a club of Sidhraka wood ; and
(the priest?), by means of a rattan hoop (? or mat, ka/a, comm.
ka/aka\ makes the dead dog float beneath the horse. According
to the comment, on Katy. XX, 1, 38, in case a four-eyed dog —
i. e. a (two-faced) one ' yasya dve mukhe ' and hence looking in
the four (intermediate) directions (vidi.y), Say. — is not available (!),
a dog with marks about the eyes should be used. The mention
of the ' four-footed ' dog in the formula is, however, doubtless
meant merely symbolically, as representing evil threatening the
Sacrificer from every quarter.
2 Harisvamin seems to connect this with the sprinkling of the
horse itself — proksha?*a?« juna upaplavanam uX'yate — perhaps
in the sense that the water flowing down from the sprinkled horse
would soak the dog, in which case the horse would apparently
be supposed to stand on the dry ground. See, however, comm.
on Katy. XX, 2, 2, ' 6"vanam ajvasyadha/^pradeje ^alamadhye
plavayati tarayati.' The 'offerings of drops' to be performed
immediately after this ceremony might seem to be offered
with reference to the drops of water flowing from the horse, and as
it were falling outside the sacrifice ; but see paragraph 5.
280 SATAPATHA-BRAHMAJVA.
he thus stamps him down ; and the wicked enemy
does not lay hold of him.
Third Brahmana.
i. Even as some of the havis (offering-material)
may be spilled before it is offered, so also (part)
of the victim is here spilled in that they let loose
the sprinkled (horse) before it is 'slain. When he
offers the Stokiyas (oblations of drops), he offers
that (horse) as a complete offering- ' — so as to make
good any spilling 2 ; for unspilled is any (part) of
the offered (material) that is spilled. A thousand
(oblations of drops) he offers for the obtainment
of the heavenly world, for the heavenly world is
equal in extent to a thousand.
2. Concerning this they say, ' Were he to offer
measured (a specified number of oblations), he
would gain for himself something limited:' he
offers unspecified (oblations) for the obtainment
of the unlimited. And indeed Pra^apati spake,
' Verily, upon the oblations of drops I establish
the Ai'vamedha, and by it, when established, I pass
upward from hence.'
3. [He offers, with Va^. S. XXII, 6,] ' To Agni,
hail!' — to Agni he thus offers it (the horse"'); —
' to Soma, hail ! ' — to Soma he thus offers it ; — ' to
the joy of the waters, hail!' — to the waters
he thus offers it; — 'to Savit/-/, hail ! ' — to Savitr;
1 Cf. I, i, 4, 3; 3, 3, 16 seqq. ; IV, 2, 5, 1 seqq.
a Lit., for non-spilling, i. e. to neutralise any spilling that mav
have taken place.
1 Harisvamin seems rather to lay the stress on the direct
object : — agnaye param eva.rva/« ^uhoti na kevalam a^yam. The
context, however, does not admit of this interpretation.
XIII KA.V7)A, I ADHYAYA. 3 BRAIIMAAW. 5. 28 I
he thus offers it; — 'to Vayu, hail!'— to Vayu (the
wind) he thus offers it; — 'to Vishttu, hail!' — to
Vishnu he thus offers it; — 'to Indra, hail!' —
to Indra he thus offers it ;■ — ' to Brz'haspati, hail ! '
— to Br/haspati he thus offers it; — 'to Mitra,
hail!' — to Mitra he thus offers it; — 'to Varu//a.
hail!' — to Varu;/a he thus offers it: — so many,
doubtless, are all the gods : it is to them he offers
it. He offers them straight away1 for the obtain-
ment of the heavenly world, for straight away, as it
were, is the heavenly world.
4. But, verily, he who offers the oblations straight
away, would be liable to fall (pass) right away2:
he turns back again 3, and establishes himself in
this (terrestrial) world. And this 4 indeed he
(Pra^apati) has declared to be the perfection of
the sacrifice, so as to prevent falling away (spilling),
for unspilled is what is spilled of the offered
(material).
5. And even as some of the offering-material may
be spilled before it is offered, so also (part) of the
1 According to Katy. XX, 2, 3-5, he offers either a thousand
oblations, or as many as he can offer till the dripping of the water
from the horse has ceased. For every ten oblations he uses the
formulas here given, after which he begins again from the beginning.
The 'straight on' apparently means that he is neither to break
the order of the deities, nor to offer more than one oblation at
a time to the same deity.
2 That is, he would die; ' praitity artha//,' Comm. The
St. Petersburg Diet., on the other hand, takes ' uvara^ pradagha// '
in the sense of ' liable to fall down headlong ' (abstiirzen).
3 That is, by commencing the ten oblations again from the
beginning.
* Viz. repetition of performance, — etam eva X-a sa pra^apatir
avr/ttimatta/// ya^vzasya sawsthitim (uvaX'a). On repetitions in the
chanting of stotras, see III, 2, 5, 8; cf. also XII, 2, 3, 13.
282 SATAPATHA-BRAHMAiVA.
victim is here spilled in that they let loose the
sprinkled (horse) before it is slaughtered. When
he offers (the oblations relating to) the Forms l
(riipa), he offers that (horse) as one that is wholly-
offered, so as to make good any spilling ; for
unspilled is what is spilled of the offered (material).
With (V^-.S. XXII, 7-82),'To the Hih-call, hail!
to the (horse) consecrated by Hin, hail! . . .'
1 These forty-nine oblations performed after the letting loose of
the horse, are called Prakramas (i.e. steps, or movements);
cf. XIII, 4, 3, 4 ; Katy. XX, 3, 3. — Harisvamin remarks, asvaru-
\>\/r'\m hihkaradina?« nishkrama/mtmika (!) rupakhya. ahutaya uk-
yante, ta evatra prakrama iti vakshyante.
2 These (rather pedantic) formulas, all of them ending in ' svaha,'
occupy two Ka/^fikas of the Sawhila, consisting of 24 and 25
formulas respectively: — 1. To the hihkara, svaha! 2. To the one
consecrated by ' hin/ hail ! 3. To the whinnying one, hail I 4. To
the neighing, hail ! 5. To the snorting one, hail ! 6. To the snort,
hail! 7. To smell, hail! 8. To the (thing) smelled, hail! 9. To
the stabled one, hail! 10. To the resting one, hail! 11. To the
clipped one, hail! 12. To the prancing one, hail! 13. To the
seated one, hail ! 14. To the lying one, hail ! 15. To the sleeping
one, hail ! 16. To the waking one, hail ! 17. To the groaning one,
hail! 18. To the awakened one, hail! 19. To the yawning one,
hail ! 20. To the untethered one., hail ! 21. To the upstarting one,
hail ! 22. To the standing one, hail ! 23. To the starting one, hail !
24. To the advancing one, hail! — 25. To the trotting one, hail!
26. To the running one, hail ! 27. To the bolting one, hail ! 28. To
the flighty one, hail! 29. To the geeho, hail! 30. To the one
urged on by geeho, hail 1 31. To the prostrate one, hail! 32. To
the risen one, hail! 33. To the swift one, hail! 34. To the strong
one, hail! 3.-,. To the turning one, hail! 36. To the turned one,
hail ! 37. To the shaking one, hail ! 38. To the shaken one, hail !
,;<). To the obedient one, hail! 40. To the listening one, hail!
41. To the looking one, hail! 42. To the one looked at,
hail ! 43. To the out-looking one, hail ! 44. To the winking one,
hail ! 45. To what it eats, hail ! 46. To what it drinks, hail !
47. To the water it makes, hail! 48. To the working one, hail!
49. To the wrought one, hail !
XITI KANDA, I ADHYAyA, 3 BRAHMAA'A, 8. 283
(he offers them) ; for these are the forms (qualities)
of the horse : it is them he now obtains.
6. Concerning this they say, ' The Forms are no
offering : they should not be offered.' But, indeed,
they also say, ' Therein assuredly the horse-sacrifice
becomes complete that he performs (the oblations
relating to) the Forms : they should certainly be
offered.' And, indeed, one puts that (Sacrificer)
out of his resting-place, and raises a rival for him
when one offers for him oblations elsewhere than
in the fire *, where there is no resting-place.
7. Prior to the (first) oblation to Savitrz2, he (the
Adhvaryu) offers, once only, (the oblations relating
A
to) the Forms 3 in the Ahavaniya, whilst going
rapidly over (the formulas) : he thus offers the
oblations at his (the Sacrificer's) resting-place, and
raises no rival for him. He offers at each opening
of sacrifice 4, for the continuity and uninterrupted
performance of the sacrifice.
8. Concerning this they say, 'Were he to offer
1 According to Katy. XX, 3, 3, the Prakramas are to be offered
in the Dakshiwagni ; but our Brahmawa, whilst mentioning, at
XIII, 4, 3, 4, both that fire, and the horse's footprint as optional
places of offering, there as well as here decides in favour of the
Ahavaniya; whence Harisvamin remarks: — anyatragner iti an-
vaharyapaiane vajvapade va parilikhite vakshyamaz/akalpantara-
ninda.
2 See XIII, 1, 4, 2.
That is to say, without repeating them, when he has come to
the end, as he did in the case of the ' oblations of drops.' Nor are
they to be repeated day after day throughout the year, as some of
the other offerings and rites are.
4 Viz., according to Harisvamin, at (the beginning of) the dik-
shawiya, pr&yawiya, atithya, pravargya ; the upasads, agnishomiya,
sutya, avabhmha, udayaniya, and udavasaniya, offerings (ish/i).
This view is, however, rejected by the author.
284 satapatha-brAhmajva.
at each opening of sacrifice, he would be deprived
of his cattle, and would become poorer.' They
should be performed once only : thus he is not
deprived of his cattle, and does not become poorer.
Forty-eight (oblations) he offers ; — the cVagati con-
sists of forty-eight syllables, and cattle are of
(Vagata (movable) nature : by means of the Ga.g3.t1
he (die Adhvaryu) thus wins cattle for him (the
Sacrificer). One additional (oblation) he offers,
whence one man is apt to thrive amongst (many)
creatures (or subjects).
Fourth Brahma^a.
1. Pra^apati poured forth the life-sap of the horse
(ai'va-medha) l. When poured forth, it went straight
away from him and spread itself over the regions.
The gods went in quest of it. By means of offer-
ings (ish/i) they followed it up, by offerings they
searched for it, and by offerings they found it. And
when he performs ish/is, the Sacrificer thereby
searches for the horse (ai"va) meet for sacrifice 'l
(medhya).
2. They (the ish/is3) belong to Savit/'/; for
Savitrf is this (earth) : if any one hides himself
thereon, if any one goes elsewhere4, it is on this
1 Or, ;is it might also be translated. Pra^apati produced (created)
the Ajvamcdhi.
" Or, for the horse full of life-sap ; or, simply, the sacrificial horse.
Viz. three oblations of cakes on twelve kapalas to Savitr/
Prasavitr/, Savitr/ Asavitr;, and Savit/-/ Satyaprasava respectively.
For particulars see XIII, 4, 2, 6 seqq.
4 llarisvamin seems to take this in the sense of 'who moves
about elsewhere (in another sphere),' and mentions, as an instance,
a bird which flies in (? up into) the air— pakshyadir antarikshe
j/a/'Mati — but is ultimately caught on earth.
xin kXnda, i adhyAya, 5 braii.ma.va, i. 285
(earth) that they find him ; for no one (creature),
whether walking- erect or horizontally (like an
animal), is able to go beyond it. Their belonging
to Savit/7 thus is in order to find the horse,
3. Concerning this they say, ' Surely the horse
disappears when it goes straight away ; for they do
not turn (drive) it back '.' Now when he performs
the Dhr/ti offerings2 in the evening — dhmi
(keeping) meaning peaceful dwelling, and the night
also meaning peaceful dwelling — it is by means of
peaceful dwelling that he keeps it ; whence both
men and beasts rest peacefully at night. And
when he performs offerings in the morning, he
seeks that (horse) ; whence it is in daytime that
one goes to seek for what is lost. And again
when he offers the Dh/v'tis in the evening, and the
(Savit/7 ) ish/is in the morning, it is security of pos-
session the Sacrificer thereby brings about, whence
security of possession is brought about for the
subjects where this sacrifice is performed.
Fifth Bkailmaaa.
1. But, indeed, distinction, royal sway, departs from
him who performs the horse-sacrifice ; and when a
man attains to distinction, the lute is played to him.
Two Brahma/ncal lute-players sing (and play) for a
year ; for that — to wit, the lute — is a form (attribute)
of distinction : it is distinction they thus confer
upon him.
1 See XIII, 4, 2, 16.
2 The four Dhr/tis are performed on the Ahavaniya after
sunset on the first day ; cf. XIII, 4, 3, 5. For the four formulas
used with these oblations ('here is joy,' &c), see XIII, i, 6, 2.
286 SATAPATHA-BRAHMAA'A.
2. Concerning this they say, ' Were both to be
Brahma//as who sing, noble rank (or political power)
would depart from him ; for he — to wit, a Brahmawa
— is a form of the priestly office ; and the nobility
takes no delight in the priestly office (or priesthood).
3. 'And were both to be Ra^anyas (nobles),
spiritual lustre would depart from him ; for he — to
wit, the Ra^anya — is a form of jioble rank, and
spiritual lustre takes- no delight in noble rank.'
One of those who sing is a Brahma^a, and the other
a Ra^anya ; for the Brahma;/a means priestly office,
and the Ra^anya noble rank : thus his distinction
(social position) comes to be guarded on either side
by the priesthood and the nobility.
4. Concerning this they say, ' Were both to sing
by day, his distinction would be apt to fall away from
him : for that — to wit, the day — is a form of the
priestly dignity ; and when the king chooses he may
oppress (despoil) the Brahma^a, but he will fare the
worse (or, become the poorer) for it.
5. ' And if both (were to sing) at night, spiritual
lustre would fall away from him ; for that- — to wit.
the night — is a form of the nobility, and spiritual
lustre takes no delight in the nobility.' The
Brahma^a sings by day1, and the Ra^anya at
night2; and thus, indeed, his distinction comes to
be guarded on either side by the priesthood and
the nobility ;.
6. ' Such sacrifices he offered, — such gifts he
gave!' such (are the topics about which) the
1 Viz. at the fore-offerings of the three cake-offerings (ish/is) to
Savitr?', whilst staying in the south part of the sacrificial ground.
2 Viz. during the performance of the Dhr/tis after sunset.
The ' iti ' at the end belongs to the following paragraph.
2-
XIII KANDA, I ADHYAYA, 6 HRAHMAjVA, I. 287
Brahmawa sincjs ] ; for to the Brahma//a belongs
the fulfilment of wishes 2 : it is with the fulfilment
of wishes he (the Brahma//a) thus endows him (the
Sacrificer). ' Such war he waged, — such battle he
won ! ' such (are the topics about which) the
Ra^anya sings ; for the battle is the Ra^anya's
strength : it is with strength he thus endows him.
Three stanzas the one sings, and three stanzas the
other, they amount to six, — six seasons make up
a year : he thus establishes (the Sacrificer) in the
seasons, in the year. To both of them he presents
a hundred ; for man has a life of a hundred (years),
and a hundred energies : it is vitality and energy,
vital power, he confers upon him.
Sixth Brahmajva.
1. [The Adhvaryu and Sacrificer whisper in the
right ear of the horse, Va£\ S. XXII, 19s,]
'Plenteous by the mother, strengthful by the
father,' — its mother, doubtless, is this (earth), and
its father yonder (sky) : it is to these two h^
commits it; — 'a horse thou art, a steed thou
art,' — he thereby instructs it, whence clever subjects
(or children) are born to him; — 'a courser (atya)
thou art, a charger thou art,' — he therewith
leads it beyond (ati), whence the horse goes beyond
(surpasses) other animals, and whence the horse
attains to pre-eminence among animals; — 'a runner
thou art, a racer thou art, a prize-winner thou
1 Cf. XIII, 4, 2, 8.
2 The author apparently takes ' ish/apurta ' in the sense of either
'sacrifice and fulfilment,' or 'the fulfilment of (the objects of)
sacrifice.' Cf. Weber, Ind. Stud. IX. p. 319; X, p. 96.
s See XIII, 4, 2, 15.
2 88 SATAPATHA-BRAHMAA'A.
art,' — in accordance with the text is (the meaning
o() this; — 'a male thou art, well-disposed
towards man thou art,' — this is with a view to
its (or, his) being supplied with a mate; — ' Speedy
thou art called, Child thou art called,' — this
is the horse's favourite name : by its favourite
name he thus addresses it ; whence even if two
enemies \ on meeting together, address one another
by name, they get on amicably together.
2. ' Go thou along the way of the Adityas!'
— to the Adityas he thus makes it go. — 'Ye divine
guardians of the quarters, protect this horse,
sprinkled for sacrifice to the gods!' — the
guardians of the quarters are a hundred princes
born in wedlock: to them he commits it; — 'here
is joy: here let it rejoice! — here is safe keep-
ing, here is its own safe keeping, hail ! ' For
a year he offers the (four Dhrz'ti) oblations2 —
(amounting to) sixteen nineties, for they are the
horse's chain 3, and it is therewith alone that he
chains it ; whence the horse when let loose returns
to its chain : (they amount to) sixteen nineties4 ; for
these (oblations of safe keeping) are the horse's
chain, and it is therewith alone that he chains it,
whence the horse, when let loose, does not (entirely)
abandon its chain.
3. Verily, the A^vamedha means royal sway : it
is after royal sway that these strive who guard the
horse. Those of them who reach the end become
1 Ilarisvamin, perhaps rightly, takes ' amitrau ' in the sense of
' amitrayoA putrau,' 'the sons of two enemies.'
2 See note on XIII, 4, 3, 5.
1 Or, place of confinement, stable, — ■ bandhanasthanam.' Harisv.
* That is, four times 360.
XIII KAXDA, I ADIIYAYA, 7 RRAIIMA.VA, I. 289
(sharers in) the royal sway, but those who do not
reach the end are cut off from royal sway, \\ here-
fore let him who holds royal sway perform the
horse-sacrifice ; for, verily, whosoever performs the
horse-sacrifice, without possessing power, is poured
(swept) away. — Now, were unfriendly men to get
hold of the horse, his sacrifice would be cut in twain,
and he would become the poorer for it. A hundred
men clad in armour guard it for the continuity and
uninterrupted performance of the sacrifice ; and he
will not become the poorer for it ; (but if it be lost)
they should fetch another (horse), and sprinkle it :
this is the expiation in that case.
Seventh Brahmajva.
The Initiation of the Sacrificed
1. Pra^apati desired, ' Might I perform a horse-
sacrifice ] ?' He toiled and practised fervid devotion.
From -the body of him, when wearied and heated,
the deities departed in a sevenfold way : therefrom
the Diksha (initiation) was produced. He per-
ceived those Vai^vadeva - (oblations). He offered
1 Or, ' might I make offering with the life-sap of the horse ? '
the natural, as well as the technical, meaning of the term ' ajva-
medha ' being generally understood in these speculations.
2 The oblations offered prior to the initiation — here, as at any
Soma-sacrifice — are called Audgrabha?/a (elevatory) oblations.
On the present occasion he, in the first place, performs, on each of
the first six days of the Diksha, the four oblations of this kind
offered at the ordinary Soma-sacrifice (for which see III, 1, 4,
1 seqq.) ; whilst on the seventh day he offers, instead of these, the
six corresponding oblations of the AgniX'ayana (which forms a
necessary element of the A.rvamedha), see VI, 6, r, 15-20; for a
further and final oblation offered on all these occasions, see p. 292,
note 1. He then performs on each day three additional oblations
[44] U
29O DATAPATH A-BRA I IMA.VA.
them, and by means of them he gained the Diksha :
and when the Sacrificer offers the Vai^vadeva
(oblations) it is the Diksha he thereby gains.
Day after day he offers them : day after day he
thus gains the Diksha '. Seven of them he offers ;
for seven were those deities that departed (from
Pra^apati) ; it is by means of them that he (the
priest) gains the Diksha for him.-
2. But, indeed, the vital airs depart from those
who exceed (the duration of) the Diksha. For
(increased to four on the last day) which are peculiar to the
Ajvamedha, and vary from day to day in respect of the deities
to whom they are offered. But whilst, in the £rautasutras, these
special oblations are likewise called Audgrabhawa (Katy. XX, 4.
2-10), the author here applies to them the term Vauvadeva,
owing apparently to the fact of their being offered, not to the
Visve Deva/? properly speaking, but to different deities. In the
dogmatic explanation of the Audgrabhawas of the ordinary sacrifice,
reference was also made (at III, 1, 4, 9) to the Vijve Deva/j, but
only incidentally. Harisvamin, indeed, points out that the designa-
tion VaLrvadeva refers in the first place to the invocations (Va£\ S.
XXII, 20) used with these special oblations (as is, indeed, evident
from paragraph 2; cf. also part ii, p. 20, note 1) ; and the total of
seven applied to them does not therefore refer here (as it does in
paragraph 4) to the four ordinary and the three special Audgra-
bhaz/a oblations, but to the series of dedicatory formulas relating to
the latter oblations, as explained p. 291, note 1; and, of course,
by implication, to the oblations themselves.
1 Though the Initiation only becomes perfect by the Sacrificer
being girded with a hempen zone, whilst kneeling on a double
black-antelop.- ^kin, and by a staff being handed to him (III, 2, 1,
1-32); on the present occasion, the Sacrificer is on each day, after
the performance of the Audgrabhana oblations, at least to sit
down on the antelope skin ; whilst on the seventh and last day of
the Dik h i/mcsh/i, the remaining ceremonies take place, after
which those of the Agni/ayana, viz. the placing of the Ukha, or
fire-pan, on the fire and the putting of thirteen fire-sticks in the
pan (VI, 6, 2, 1 seqq.), &c.
XIII KA.VDA, I ADHYAYA, 7 BRAHMAN A, 4. 29 1
seven days they observe it; for there are seven
(outlets of) vital airs in the head, and the Diksha
is the vital airs : it is by means of the vital airs
he gains the Diksha, the vital airs, for him. He
makes offering by dividing (each) deity into three
parts x ; for the gods are of three orders ~, and of
three orders are these worlds : he thus establishes
himself in these worlds in prosperity and vital power.
3. They amount to one and twenty (single invoca-
tions and oblations), — there are twelve months, five
seasons, these three worlds, and yonder sun as the
twenty-first, — that is the divine ruling-power, that
is the glory : that supreme lordship, that summit
of the fallow one (the Sun), that realm of light he
attains.
4. Thirty Audgrabha^as 3 he offers, — of thirty
syllables the Vira^ (metre) consists, and the Vira^
means all food : thus (he offers) for the obtainment
of all food. Four Audgrabha^as he offers (on
each day), and three Vaisvadevas ; — they amount to
seven ; for there are seven vital airs of the head,
and the Diksha is the vital airs : by means of the
vital airs he thus gains the Diksha, the vital airs.
The kandikz XXII, 20 is made up of seven parts, each of
which consists of three distinct invocations addressed to the same
deity; the seven deities addressed in the whole formula being K.i.
Pra^apati, Aditi, Sarasvati, Piishan, Tvash/r/", and Yish/ni ; whilst
the three invocations to Ka, for instance, are ' Kava svaha !
Kasmai svaha! Katamasmai svaha ! ' Cf. XIII, 1, 8, 2 seqq.
■ Viz. either the Vasus, Rudras, and Adityas (cf. IV, 5, 7, 2); or
those of the sky, the air, and the earth, headed by Surya, Yavu.
and Agni respectively.
That is, the four Audgrabhawas of the ordinary Soma-sacrifice
offered on each of the seven days of the Diksha, and two more
added thereto on the seventh day.
U 2
292 SATAFATHA-BRAIIMAiVA.
for him. A full (-spoon)-oblation x he offers last
for the sake of invigoration and union.
Eighth Brahma2va.
i. Pra^apati poured forth the life-sap of the
horse2. When poured forth, it weighed down the
rik (hymn-verse) and the saman (hymn-tune).
The Vaisvadeva (offerings) upheld that (Asva-
medha) : thus, when he offers the Vaisvadevas, it
is for the upholding of the Aivamedha.
2. With (Va^. S. XXII, 20), ' To Ka hail ! To
the Who hail! To the Whoever hail!' he
makes the one relating to Pra^apati the first (or
chief one), and thus upholds (the A^vamedha) by
means of the deities with Pra^apati as their chief.
3. 'Hail, meditation (we give) unto him
meditated upon! Hail, the mind unto the
Lord of creatures! Hail, thought unto him,
the known '■' ! ' what the mystic sense of the former
(utterances4) was that it is here.
1 For a full discussion of this final Audgrabhawa oblation, the
only one, it would seem, offered with the regular offering-spoon
(;'iibu) filled by means of the dipping-spoon (sruva), see III, 1, 4,
2 ; 1 6-2 3 ; cf. also VI, 6, 1 , 21.
2 See p. 289, note 1. It is here taken to be represented by
the Ya^-us : — ajvamedha/// ya^ruratniakavigrahavanta7// sn'sh/avan,
I Iarisv. — the larger number of sacrificial formulas used at the
performances being too heavy for the recited and chanted texts.
3 Mahidhara takes 'adhim adhttaya'in the sense of'adhana;;;
praptaya' (who has obtained a consecrated fire); and ' mana//
prag-ataye ' in the sense of ' manasi vartamanaya p.' (to P. who
is in our mind); and 'Xiltaw viV;),itava' in the sense of ' sarveshaw
/•ittasakshiwe' (to the witness, or knower, of all men's thoughts).
4 Ilarisvamin probably is right in supplying ' vyahr/t inam ; '
though possibly ' devatanam ' (deities) may be understood.
XIII KAA'JDA, I ADIIYAYA, 8 BRAIIMAAW, 8. 20
4. 'To Aditi hail! To Aditi, the mighty,
hail! To Aditi, the most merciful, hail!'
Aditi, doubtless, is this (earth) : it is by her that
he upholds it.
5. 'To Sarasvati hail! To Sarasvati, the
pure, hail! To Sarasvati, the great, hail!'
Sarasvati, doubtless, is speech : by speech he thus
upholds it.
6. 'To Pushan hail! To Pushan, the pro-
tector of travellers, hail! To Pushan, the
watcher of men, hail!' Pushan, doubtless, is
cattle : by means of cattle he thus upholds it.
7. 'To Tvash/rz' hail! To Tvash/rz, the
seminal, hail! To Tvash/rz', the multiform,
hail!' Tvash///, doubtless, is the fashioner of the
couples of animals : by means of forms he thus
upholds it.
8. 'To Vishnu hail! To Vish;m, the pro-
tector of what grows1, hail! To Vishnu, the
bald 2, hail ! ' Vishnu, doubtless, is the sacrifice : by
sacrifice he thus upholds it. With (Vaf. XXII, 21),
'Let every mortal espouse the friendship of
the divine guide, . . .3,' he offers last of all a full
(-spoon)-oblation ; for the full-offering is this (earth) :
he thus finally establishes himself on this (earth).
1 The meaning of ' nibhuyapa' is doubtful; Mahidhara explains
it by ' nitaram bhutva matsyadyavatarara krz'tva pad.' Perhaps it
may mean ' condescending protector,' though one expects a direct
object with ' pa.'
2 The word ' jipivish/a,' as applied to Vish//u, is likewise of
doubtful meaning. The native dictionaries assign both the meaning
'bald' and 'leprous' (or, affected with skin-disease) to it; whilst
the first part ' sipi ' is taken variously by commentators as meaning
' cattle,' or ' ray,' or ' water,' or ' living being.'
' See III, 1, 4, 18; VI, 6, 1, 21 ; and p. 294, note 1.
294 SATAPATIIA-BRAIIMAA'A.
Ninth BrAhmawa.
i. \V$g. S. XXII, 221], 'In the priestly office
(brahman) may the Brahmawa be born, en-
dowed with spiritual lustre (brahmavar/'asa):'
on the Brahma/m he thereby bestows spiritual lustre,
whence of old the Brahma;/a was born as one en-
dowed with spiritual lustre 2.
i. 'In the royal order may the Ra^anya be
born, heroic, skilled in archery, sure of his
mark, and a mighty car-fighter:' on the, Ra-
i^anya he thereby bestows the grandeur of heroism ;:,
whence of old the Ra^anya was born as one heroic,
skilled in archery, certain of his mark, and a mighty
car-fighter.
3. 'The milch cow:' on the cow he thereby
bestows milk : whence of old the cow was born as
one yielding milk.
4. 'The draught ox:' on the ox he thereby
bestows strength, whence of old the ox was born as
a draught (animal).
5. 'The swift racer:' on the horse he thereby
bestows speed, whence of old the horse was born as
a runner.
6. ' The well-favoured woman : ' on the woman
These formulas are muttered after the thirteen samidhs have
been put in the ukha, or fire-pan. See p. 290, note 1.
2 ' Whence formerly a Brahma//a was at once born as Brahma-
var/asin (whilst now he must study),' Delbriick, Altindische Syntax,
p. 287. Perhaps, however, 'pura' has here (as it certainly has in
the following paragraphs) the force of ' agre ' — at the beginning,
from the first, from of old.
' I take ' jauryam mahimanam ' here (and cga.itra.m mahimanam '
in paragraph 7) to stand in apposition to one another, with some-
thing of the force of a compound word. See above, p. 66, note 4.
XIII KAA7)A, 2 ADHVAVA, I RRAIIMAAW, I. 2Q5
he thereby bestows beautiful form, whence the
beautiful maiden is apt to become dear (to men).
7. 'The victorious warrior:' on the Ra;'anya
he thereby bestows the grandeur of victoriousness \
whence of old the Ra<;anya was born as one
victorious.
8. 'The blitheful youth:' he, indeed, is a
blitheful (or, sociable) youth who is in his prime of
life ; whence one who is in his prime of life is apt to
become dear to women.
9. ' May a hero be born unto this Sacrificer!'
on the Sacrificer's family he thereby bestows manly
vigour, whence of old a hero was born to him who
had performed the (Aivamedha) sacrifice.
10. 'May Par^anya rain for us whensoever
we list!' — where they perform this sacrifice, there
Par^anya, indeed, rains whenever they list; — 'may
our fruit-bearing plants ripen!' — there the fruit-
bearing plants indeed ripen where they perform
this sacrifice; — 'may security of possession be
assured for us! ' — where they perform this sacrifice
there security of possession indeed is assured ;
whence wherever they perform this (Asvamedha)
sacrifice, security of possession becomes assured to
the people.
Second Adhvaya. First Brahmaa^a.
The First Soma-day (Agnish toma) 2.
1. Pra^apati assigned the sacrifices to the gods;
the A.swamedha he kept for himself. The gods
1 See note 3, p. 294.
2 There are three Sutyds, or Soma-days, at the A^vamedha —
viz. an Agnish/oma, an Ukthya, and an Atiratra — the most im-
296 SATAPATHA-BRAHMAA'A.
said to him, ' Surely, this — to wit, the A^vamedha —
is a sacrifice : let us have a share in that also.' He
contrived these Anna-homas (food-oblations) for
them : thus when he performs the Annahomas, it
is the gods he thereby gratifies.
2. With ghee he makes offering, for ghee is fiery
mettle : by means of fiery mettle he thus lays fiery
mettle into him (the horse and vSacrificer). With
ghee he offers ; for that — to wit, ghee — is the gods'
favourite resource : it is thus with their favourite
resource he supplies them.
3. With parched groats he makes offering ; for
that — to wit, parched groats— are a form of the
gods ' : it is the gods he thus gratifies.
4. With grain he makes offering; for this — to
wit, grain — is a form of the days and nights 2 : it is
the days and nights he thus gratifies.
5. With parched grain he makes offering ; for
this — to wit, parched grain — is a form of the
Xakshatras3 (lunar asterisms) : it is the Nakshatras
portant of which is the central day. The first day offers no special
features, as compared with the ordinary Agnish/oma ; except that
the stotras are chanted on the '^atush/oma' model (see note to
XIII, 3, 1, 4); and that the animal sacrifice of this day requires
twenty-one sacrificial stakes, with twice eleven victims, two of which
are tied to the central stake; see note on XIII, 2, 5, 2. The
offerings referred to in the present Brahma;/a, are performed, not
during the day itself, but during the following night, as a pre-
liminary to the important features of the second Soma-day.
1 Viz., according to the commentary, because of the (particles
of) groats being connected with each other.
2 The commentary does not explain this comparison. It would
seem to suit better the parched grain.
3 Viz. on account of the capability (samarthatvat) of the (raw)
grains; but whether this is meant to refer to their power of
germinating and growing is not explained.
XIII KkNDA, 2 ADHYAyA, I BRAHMAATA, 6. 297
he thus gratifies. He offers whilst mentioning
names, with (Ya^. XXII, 23-33), ' To tne in~ (an(l
out-) breathing hail! to the off-breathing
hail1!' ... he thus gratifies them by mentioning
their names. [Va4r. S. XXII, 34], 'To one hail!
to two hail! ... to a hundred hail! to a
hundred and one hail!' He offers in the proper
order : in the proper order he thus gratifies them
(the gods). He performs oblations successively
increasing by one -, for single, indeed, is heaven :
singly he thus causes him (the Sacrificer) to reach
heaven. Straight away 3 he offers in order to the
winning of heaven ; for straight away, as it were,
is heaven.
6. But, verily, he who offers the oblations straight
1 These eleven anuvakas consist of altogether 149 such short
dedicatory formulas — addressed to the vital airs, the regions, the
waters, wind, fire, &c. — each ending with 'svaha. (hail).' These
are followed, in anuvaka 34, by formulas addressed to the
cardinal numbers from 1 to 10 1 ; succeeded by two formulas
addressed to the dawn and to heaven respectively, — all of these
again ending with 'svaha.' The Annahomas themselves, offered
by the Adhvaryu's assistant, the Pratiprasthat/7', are not, however,
limited to any number; but their performance is to be continued
throughout the night in such a way that each of the four three-
hours' watches of the night is to be taken up with as many
oblations of one of the four kinds of offering materials — in the
order in which they are enumerated in the text — as can be got into
the space of three hours. The formulas addressed to the cardinal
numbers — (which are on no account to extend beyond 10 1) — are
apparently supposed amply to suffice to fill up the time till dawn,
when the Adhvaryu makes an oblation of ghee to the Dawn,
followed by one to Heaven (or the realm of light) after sunrise.
2 That is, in offering with the formulas addressed to the cardinal
numbers.
3 That is to say, without repeating any formula, or commencing
again from the beginning, when the whole series is exhausted.
298 DATAPATH A-BRAHMAiVA.
away1, is liable to fall (pass) right away. He does
not go beyond a hundred and one : were he to go
beyond a hundred and one, he would deprive the
Sacrificer of his vital power. He offers a hundred
and one, for man has a life of a hundred (years),
and his own self is the one hundred and first : he
thus establishes himself in a self (or body), in vital
power. With 'To the Dawn hail! to Heaven
hail!' he offers the two last oblations; for the
dawn is the night, and heaven (the realm of light)
is the day : it is day and night he thus gratifies.
7. As to this they say, 'Were he to offer both
either by day or by night, he would confound day
and night with one another -.' With ' To the Dawn
hail ! ' he offers before the sun has risen, and with
'To Heaven hail' when it has risen, to avoid con-
fusion between day and night.
Second Braumaata.
The Second Soma-day (Ukthya).
1. Verily, this — to wit, the Asvamedha — is the
king of sacrifices. But, indeed, the A^vamedha is
the Sacrificer, (for) the sacrifice is the Sacrificer :
when he (the priest) binds victims to the horse (or,
at the horse-sacrifice), he then, indeed, takes hold3
of the sacrifice at the sacrifice.
2. ' A horse, a hornless he-goat, and a Gomr/ga 4'
1 That is, without stopping.
2 There is no ' iti ' here ; and the quotation, therefore, may
perhaps extend to the end of the paragraph.
3 Arabhate prapnoti, comm. ; it might also be rendered by 'he
rs upon the sacrifice.'
* This (and the identical passage XIII, 5, i, 13) looks like
a quotation, as if quoted from Xag. S. XXIV, 1 ; where are
XIII KA2VJDA, 2 ADHYAYA, 2 BRAHMAiVA, 3. 299
these they bind to the central stake : thereby, in-
deed, he (the priest) sharpens the front of his (the
Sacrificer's) army \ whence the front of the king's
army is sure to become terrible.
3. A black-necked (he-goat), sacred to Agni, in
front (of the horse) to its forehead - : the original
(hall) fire he makes it, whence the king's hall-fire
is sure to be (efficient) 3.
likewise found the references to the other victims and their
places, in paragraphs 2-9. Possibly, however, the ' iti ' may be
used here with a kind of 'deiktic' force (cf. the similar use in
XIII, 2, 8, 1); if, indeed, it does not simply refer to 'gomr/ga,'
i.e. 'the animal called Gomr/ga ' (lit. 'bovine deer'), regarding
which see note on XIII, 3, 4, 3. — Though the victims to be
immolated on this day are first dealt with in this and the following
Brahmawas, their slaughter only takes place at the usual time at
every Soma-sacrifice, viz. after the Sarpawam (XIII, 2, 3, 1 seqq.),
the chanting of the Bahishpavamana Stotta, and the drawing of
the Ai-vina-graha. On the present occasion these ceremonies are
preceded by the drawing of the Mahiman cups of Soma (see XIII,
2. 11, 1 seqq.); whilst the chant is followed by the driving up of
the victims, and the putting to of the horse, and the driving to the
water, treated of in XIII, 2, 6, 1 seqq.
1 Harisvamin takes this to mean that he makes the (sacrificial)
horse, i.e. the king, alone the head of the army, — ra^abhulam apy
asvam senamukham ekazn karotity artha//.
2 According to the comments on Va§\ S. XXIV, 1, and Katy.
XX, 6, 4, a rope is wound round the horse's body in the same
way as it is done with a bottle-gourd (lagenaria vulgaris), and it is
to this rope that these so-called ' paryahgya// (circumcorporal),' or
victims surrounding the (horse's) body, would then be tied.
The commentator explains 'bhavuka' by ' sadhur bhavati ; '
and he adds that this is important inasmuch as numerous magic
rites, such as rites for insuring success and averting evil (jantika-
paush/ika), and incantations (abhi&irika) are performed thereon.
It is the name here assigned to this, the Avasathya, fire, viz. ' pur-
vagni ' or, original fire — with its secondary meaning ' front-fire ' —
which is seized upon by the author for symbolically identifying it
with the victim fastened in front (or to the front) of the horse.
300 S ATAPAT 1 1 A-BR A H M AATA.
4. An ewe, for Sarasvati, beneath the (horse's)
jaws : he thereby makes women to be dependent,
whence women are sure to be attendant upon man.
5. Two (he-goats), black on the lower part of
the body \ for the A^vins, (he ties) to the front legs :
he thereby lays strength into the front legs, whence
the king is sure to be strong in the arm 2.
6. A dark-grey (he-goat) for Soma and Pushan
at the (horse's) navel : a foothold he makes this
one ; for Pushan is this (earth) : it is thereon he
establishes himself.
7. A white one and a black one, for Surya and
Yama, on the flanks : a suit of armour he makes
those two ; whence the king, clad in mail, performs
heroic deeds.
8. Two, with shaggy hind thighs, for Tvash/W,
to the hind legs : he lays strength into the thighs,
whence the king is sure to be strong in his thighs.
9. A white one, for Vayu, to the tail, — an elevation
he makes this one, whence people in danger betake
themselves to an elevated place ^ ; — a cow wont to
cast her calf, for Indra, the ever active, in order
to associate the sacrifice with Indra; — a dwarfish
one for Vish/m ; for Yish/m is the sacrifice : it is in
the sacrifice he (the Sacrificer) thus finally establishes
himself.
10. These, then, are the fifteen 'paryaiigya'
(body-encircling) * animals, — for fifteenfold is the
1 Malmlhara takes ' adhorama ' to mean ' white-coloured on the
lower part of the body.'
2 The word ' bahu ' means both ' arm ' and ' front leg.'
That is, a mountain, a palace, high ground, &c, comm.
(' \ayur hi skandhasyO/M7/rita ity abhipraya/j ').
4 Here the encircled horse itself, and the other two victims
XIII KANDA, 2 ADHYAYA, 2 BRAHMAA'A, 1 3. 3OI
thunderbolt, and the thunderbolt means manly
vigour : with that thunderbolt, manly vigour, the
Sacrihcer now repels evil from in front1 (of the
sacrifice).
11. And fifteen (victims), indeed, are (bound) to
each of the other (stakes) ; — for fifteenfold is the
thunderbolt, and the thunderbolt means manly
vigour : with that thunderbolt, manly vigour, the
Sacrificer now repels evil on both sides2 (of the
sacrifice).
12. As to this they say, 'Does he really repel
evil by these ? ' And, indeed, he does not make
up the complete Pra^apati, and does not here gain
everything.
13. Let him rather bind seventeen animals to
the central stake 3 ; for seventeenfold is Pra^apati,
and the Asvamedha is Pra^apati, — thus for the
tied directly to the central stake, are improperly included in the
term 'paryangya.'
1 Viz. inasmuch as the sacrificial stake to which the horse is tied
(and hence the victims fastened thereto) is the so-called ' agnish/Aa '
stake, or the one standing opposite to (directly in front of) the
Ahavaniya fire.
2 Viz. inasmuch as these other stakes stand in a line to the
north (left) and south (right) of the central stake. Whilst, in the
case of a simple 'ekadajini' (cf. Ill, 7, 2, 1 seqq.) there would be
five stakes on each side of the central one, at the Ajvamedha there
are to be twenty-one stakes, or ten on either side of the central
stake. See XIII, 4, 4, 5 seqq.
3 These seventeen victims do not include the twelve paryahgyas
which are tied to different parts of the horse's body, but only to
those which are actually tied to the central stake, — viz. the horse
and its two immediate neighbours (paragraph 2), then twelve
victims (enumerated Va^. S. XXIV, 2, beginning with three victims
of different shades of red, rohiia), and lastly two beasts belonging
to two sets of eleven victims finally superadded to the sets of fifteen
victims tied in the first place to the stakes. Cf. note on XIII, 2, 5, 2.
302 .VATAPATIIA-BRAHMA.VA.
obtainment of the Asvamedha. And sixteen
(victims he binds) to each of the other (stakes),
for of sixteen parts (kala.) consists all this l (universe) ;
all this (universe) he thus gains.
14. 'How is he to appease- these?' they ask.
' Let him appease them with the Barhaduktha
verses3, " Enkindled, anointing the lap of the faith-
ful^.) . . .;" for Brzhaduktha,the son of Vamadeva,
or Asva., son of Samudra, saw these very (verses)
to be the apri-verses of the horse : it is by means
of these we appease it,' so they say. But let him
not do so ; let him appease it with the Camadagna
verses; for 6"amadagni is Pra^apati, and so
is the A^vamedha : he thus supplies it with its
own deity ; — let him therefore appease (the victims)
with the (Vamadagna verses 4.
15. Now some make the invitatory-formulas and
the offering-formulas (to be pronounced) separately
for the ' paryarigyas,' saying, ' For these we find
(formulas) — for the others, on account of not finding
any, we do not use them5.' Let him not do so;
1 Regarding this division into sixteen parts, as applied to man,
the animal, and the universe, see Weber, Ind. Stud. IX, p. 1 1 1
with note.
2 Or, 'what Apiis (appeasing verses) is he to pronounce over
them ? ' These verses are pronounced as the offering-formulas
(yfi^yfi) at the fore-offcrin^s of the animal sacrifice. See part ii,
}>. 1 8,-,, note 1.
3 Viz. Wag. S. XXIX. 1-11.
4 Viz. V&g. S. XXIX, 25-36, beginning, ' Enkindled in the
house of man this day, a god, thou worshippest the gods, O
Gatavedas.'
6 The commentator takes this to mean that, inasmuch as these
parvahgyas — here improperly including the horse itself and the
two other victims of I'ra^apati at the central stake — are assigned to
commonly invoked deities, formulas relating to these would easily
XIII KANDA, 2 ADHYAYA, 2 BRAHMA2VA, 1 7. 303
for the horse is the nobility (chieftain), and the
other animals are the peasantry (clan) ; and those
who do this really make the peasantry equal and
refractory to the nobility ; and they also deprive
the Sacrihcer of his vital power. Therefore the
horse alone belongs to Pra^apati \ and the others
are sacred to the gods : he thus, indeed, makes
the peasantry obedient and subservient to the
nobility ; and he also supplies the Sacrihcer with
vital power.
16. The slaughtering-knife of the horse is made
of gold, those of the ' paryahgyas ' of copper, and
those of the others of iron ; for gold is (shining)
light, and the Asvamedha is the royal office : he
thus bestows light upon the royal office. And by
means of the golden light (or, by the light of the
gold), the Sacrihcer also goes to the heavenly world ;
and he, moreover, makes it a gleam of light shining
after him, for him to reach the heavenly world.
1 7. But, indeed, the horse is also the nobility ;
and this also — to wit, gold — is a form (symbol) of
be found ; whilst in the case of the other twelve victims tied to the
central stake (see p. 301, note 3), as well as those of the other
stakes — though they, too, are assigned to definite deities — some of
their deities (as in the case of three a year and a half old heifers
assigned to Gayatri, V£g. S. XXIV, 21), are such as to make it
difficult to find suitable formulas for them: — etesham ajvadinaw
pra^apatyadika ya^vanuvakvas taA kim iii na pr/thak kurma// :
itareshaw rohitadinaw na vindama^, tryavayo gayatryadayo devatas
taddevatyaj ka. durlabha lakshawopeta yagyanuvakya ity abhi-
prayaA
1 The invitatory-formula and offering-formula are, however,
pronounced once for the ' paryahgyas ' (including the horse) in
common, whilst a second pair of formulas are used for the other
victims in common.
304 DATAPATH A-BRAI I MAiVA.
the nobility : he thus combines the nobility with
the nobility.
18. And as to why there are copper (knives)
for the ' paryaiigyas,' — even as the non-royal king-
makers, the heralds and headmen, are to the king,
so those ' paryangyas ' are to the horse ; and so,
indeed, is this — to wit, copper — to gold : with their
own form he thus endows them. -
19. And as to why there are iron ones for the
others, — the other animals, indeed, are the peasantry,
and this — to wit, iron — is a form of the peasantry :
he thus combines the peasantry with the peasantry.
A
On a rattan mat (lying) north (of the Ahavaniya)
they cut the portions of the horse(-flesh) ; for the
horse is of anush/ubh nature, and related to the
Anush/ubh is that (northern) quarter : he thus
places that (horse) in its own quarter. And as to
(his doing so) on a rattan mat, — the horse was
produced from the womb of the waters 1, and the
rattan springs from the water : he thus causes it
to be possessed of its own (maternal) womb.
Third Brahma^a.
1. Now, the utkIs did not know the Pavamana2
at the Asvamedha to be the heavenly world, but
the horse knew it. When, at the Aivamedha,
1 See VI, 1, 1, 1 j (V, 1,4, 5).
2 Pavamana is the name of the pressed Soma while it is
' clarifying.' Hence the first stotra of each of the three Savanas of
a Soma-day — chanted after the pressing of the Soma and the
drawing of the principal cups — is called Pavamana-stotra. Whether
by the term 'Pavamana' here the clarifying Soma is alluded to, as
well as the stotra — which alone the commentator takes it to mean,
and to which the second mention certainly refers — must remain
XIII KANDA, 2 ADHYAYA, 3 BRAHMA.VA, 2. 3O5
they glide along- * with the horse for the Pavamana
(-stotra), it is for gelling to know (the way to) the
heavenly world ; and they hold on to the horse's
tail, in order to reach the heavenly world ; for man
does not rightly know (the way to) the heavenly
world, but the horse does rightly know it.
2. Were the Udga.tr/ to chant the Udgitha2, it
would be even as if one who does not know the
country were to lead by another (than the right)
way. But if, setting aside the Udgatr/, he chooses
doubtful. The commentator, it would seem, accounts for this
identification of the Pavamana-stotra with heaven by the fact that
the second day of the Ajvamedha is an ekaviwja day (see XIII, 3,
3, 3; TaWya-Br. XXI, 4, 1), i.e. one on which all the stotras are
performed in the twenty-one-versed hymn-form ; and that the Sun
is commonly called ' ekaviwzja,' the twenty-first, or twenty-one-fold.
The particular chant intended is that of the morning pressing, viz.
the Bahishpavamana, or outside-Pavamana-stotra, so-called because
at the ordinary one-day's Soma-sacrifice, it is chanted outside the
Sadas. But, on the other hand, in the case of Ahina-sacrifices, or
those lasting from two to twelve days, that stotra is chanted
outside only on the first day, whilst on the others it is done inside
the Sadas. An exception is, however, made in the case of the
Ajvamedha, which requires the morning Pavamana, on all three
days, to be performed in its usual place on the north-eastern part of
Vedi, south of the A'atvala.
1 For the noiseless way of sliding or creeping from the Sadas,
and returning thither, and approaching the different Dhishwyas, or
fire-hearths, see part ii, p. 299, note 2. As has already been stated,
it is only after the chanting of the Bahishpavamana that the victims
are driven up to the offering place.
2 It is from this, the principal part of the Saman, or chanted
verse (cf. part ii, p. 310, note), that the Udgatr/ takes his name;
this particular function of his being, on the present occasion,
supposed to be performed by the whinnying of the horse. After
this they make the horse step on the chanting-ground, apparently
either as a visible recognition of the part it has been made to play,
or because the horse thereby is made to go to heaven with which
the Bahishpavamana was identified.
[44] X
306 DATAPATH A-BRAUMA2VA.
the horse for (performing) the Udgttha, it is just as
when one who knows the country leads on the right
way : the horse leads the Sacrificer rightly to the
heavenly world. It makes 'Hiri1,' and thereby
makes the Saman itself to be ' hin': this is the
Udgitha. They pen up mares, (and on seeing the
horse) they utter a shrill sound : as when the
chanters sing, such like is this. The priests' fee is
gold weighing a hundred (grains) : the mystic
import of this has been explained2.
Fourth BrAhmajva.
i. Pra^apati desired, 'Would that I might gain
both worlds, the world of the gods, and the world
of men.' He saw those beasts, the tame and the
wild ones ; he seized them, and by means of them
took possession of these two worlds : by means
of the tame beasts he took possession of this
(terrestrial) world, and by means of the wild beasts
of yonder (world) ; for this world is the world of
men, and yonder world is the world of the gods.
Thus when he seizes tame beasts he thereby takes
possession of this world, and when wild beasts, he
thereby (takes possession) of yonder (world).
2. Were he to complete (the sacrifice) with tame
ones, the roads would run together'5, the village?
1 On the mystic significance of this ejaculation (here compared
with the neighing of the horse) in the sacrifice, and especially in
the Saman, see I, 4, 1, 1 seqq.; II, 2, 4, 12.
2 XII, 7, 2, 13.
3 The commentary remarks that by ' roads' here is meant those
walking on them — as, in that case, peace and security would
reign, men would range all the lands : — adhvabhir atradhvastha
lakshyante ; ksheme sati manushya// sarvan dcran saw/'areyur ity
abhipraya//.
XIII KAA'DA, 2 ADHYAYA, 4 BRAIIMAATA, 3. $OJ
boundaries of two villages would be contiguous1,
and no ogres 2, man-timers, thieves, murderers, and
robbers would come to be in the forests. By (so
doing) with wild (beasts) the roads would run
asunder3, the village-boundaries of two villages
would be far asunder 4 ; and there would come to
be ogres, man-tigers, thieves, murderers, and robbers
in the forests.
3. As to this they say, ' Surely that — to wit, the
forest (beast) — is not a beast (or cattle), and offering
should not be made thereof: were he to make
offering thereof, the)' would ere long carry away
the Sacrificer dead to the woods, for forest (or wild)
beasts have the forest for their share ; and were he
not to make offering thereof, it would be a violation
of the sacrifice.' Well, they dismiss them after fire
has been carried round them 5 : thus, indeed, it is
1 Harisvamin takes ' samantikam ' in the sense of 'near' and
construes it with ' gramayo^ ' (as he does ' viduram ' in the next
paragraph) — 'the two village-boundaries would be near (far fro-n)
the two villages;' but see I, 4, 1, 22, where samantikam (and IX,
3, 1, 11, where 'samantikataram ') is likewise used without a comple-
ment ; as is ' viduram' in I, 4, 1, 23.
2 Harisvamin takes ' r/kshika ' to mean ' a bear," — r/ksha eva
r/kshika/z.
3 Hardly, as the commentary takes it, ' they would become
blocked up,' and people would have to stay in their own country : —
adhvana/z purvad&radayo vikrameyur viruddha/;/ kramayeyu^ (!),
svadcra eva manushya// sa#z£areyur na deyantareipy antaralanam ..
bhinnatvad akshematva/' Xa viduraw gramayor gramantau syatam.
4 Viz. because, for want of security and peace, the villages
would be few and far between, — aksheme hi sati pravirala grama
bhavanti, comm.
5 On the ' paryagnikara/zam ' or circumambulation of an oblation
in accordance with the course of the sun, whilst holding a fire-
brand in one's hand, see part i, p. 45, note; part ii, p. 187, note.
X 2
^OS SATAPATHA-BRAHMAiVA.
neither an offering nor a non-offering, and they do
not carry the Sacrificer dead to the forest, and there
is no violation of the sacrifice.
4. He completes (the sacrifice) with tame (beasts),
— father and son part company l, the roads run
together, the village-boundaries of two villages
become contiguous, and no ogres, man -tigers,
thieves, murderers, and robbers come to be in the
forests.
Fifth Brahmaata.
1. Pra^apati poured forth the life-sap of the
horse (asva-medha) ; when poured forth it went
from him. Having become fivefold -, it entered
the year, and they (the five parts) became those
half-months3. He followed it up by means of the
fifteenfold (sets of victims4), and found it; and
having found it, he took possession of it by means
of the fifteenfold ones ; for, indeed, they — to wit, the
fifteenfold (sets) — are a symbol of the half-months,
and when he seizes the fifteenfold ones, it is the
1 Or, they exert themselves in different directions, — that is, as the
commentator explains, because in peace they would not be forced to
keep together, as they would have to do in troublous times. He,
however, seems somehow to connect ' vy avasyataA ' with the
root ' vas ' : — ksheme hi sati pitaputrav atra vi prc'thag vasata// ;
aksheme tu sambaddhav apy etav atra vasata//. — Whilst in this
passage the verb would hardly suggest an estrangement between
father and son, this is distinctly the case in the parallel passage,
Taitt. Br. Ill, 9, 1, 2, where, however, this contingency is con-
nected with the completion of the sacrifice, not, as here, with tame,
but with wild beasts.
s Or the Pankti metre, consisting of five octosyllabic padas.
3 Viz. as consisting of thrice five days.
* See above, XIII, 2, 2, 11.
XIII KANDA, 2 ADHVAVA, 5 BRAIIMA.VA, 2. ^OQ.
half-months the Sacrificer thereby takes posses-
sion of.
2. Concerning this they say, ' But, surely, the
year is not taken possession of by him who spreads
out (performs sacrifice for) a year in any other way
than by means of the Seasonal sacrifices V The
Seasonal sacrifices, doubtless, are manifestly the
year: and when he seizes the Seasonal victims2,
he then manifestly takes possession of the year.
' And, assuredly, he who spreads out the year in
any other way than with the (victims) of the set
of eleven 3 (stakes) is deprived of his offspring (or
1 On this point, cp. II, 6, 3, 1. — ' Verily, imperishable is the
righteousness of him who offers the Seasonal sacrifices ; for such
a one gains the year, and hence there is no cessation for him. He
gains it in three divisions, he conquers it in three divisions. The
year means the whole, and the whole is imperishable (without end).
Moreover, he thereby becomes a Season, and as such goes to the
gods ; but there is no perishableness in the gods, and hence there is
imperishable righteousness for him.'
2 The A'aturmasyas are the victims enumerated Va^. S. XXIV,
14-19. The first six of them are the last (of the set of fifteen)
bound to the thirteenth stake ; whilst the remaining victims make up
all the seven sets of fifteen victims bound to remaining stakes (14-2 1)
— thus amounting to 121 domesticated animals, cf. XIII, 5, 1, 13,
seq. In counting the stakes the central one is the first, then
follows the one immediately south, and then the one immediately
north of it, and thus alternately south and north. The reason why
the name 'Aaturmasya ' is applied to the victims here referred to is
that the deities for whose benefit they are immolated are the same,
and follow the same order, as those to whom (the chief) obla-
tions are made at the Seasonal sacrifices (viz. the constant ones —
Agni. Soma, Savitrr, Sarasvati, Pushan, and special ones, see
II, 5, h 's-x7 ! o, 2, 7~l6; 5- 3- 2-4; 5- 4, 2-10; 6, 1, 4-6 ; 6,
2, 9; 6, 3, 4-8).
3 That is to say, he who seeks to gain the year by immolating
only the Seasonal victims, and the sets of fifteen victims, and does
not offer likewise the victims of the set (or rather two sets) of eleven
3IO SATAPATHA-BRAHMAtfA.
subjects) and cattle, and fails to reach heaven.'
This set of eleven (stakes), indeed, is just heaven \
and the set of eleven (stakes) means offspring (or
people) and cattle ; and when he lays hands on
the (victims) of the (two) sets of eleven (stakes) he
does not fail to reach heaven, and is not deprived
of his offspring and cattle.
3. Pra^apati created the Vira^ ;~ when created, it
went away from him, and entered the horse meet
for sacrifice. He followed it up with sets of ten -
stakes. These two sets of eleven victims, tied to the twenty-one
stakes (two being tied to the central stake), arc to constitute the
regular ' savaniya/; pajava^ T of the pressing-days of the Ajvamedha ;
and in XIII, 5, 1, 3, and 5, 3, 11, the author argues against those
who (on the first, and third days) would immolate only twenty-
one such victims, all of them sacred to Agni. As regards the second
day, the author does not mention these particular victims, but this
can scarcely be interpreted as an approval of twenty-one such
victims, even though the number twenty-one certainly plays an
important part on that day — seeing that Katyayana, XX, 4, 25,
makes the two sets of eleven victims the rule for all three days.
For the third day, on the other hand, the author of the Brahmawa
(XIII, 5, 3, 11) actually recommends the immolation of twenty-four
bovine victims as ' savanfya^ pajava/j.' The deities of the first set
of eleven victims (as perhaps also of the second set of the first day)
are the same as those of the ordinary 'ekadarini ' (see III, 9, 1, 6-
21 ; and Wag. S. XXIX. 58), whilst the second set (of the second day,
at all events) has different deities (V%. S. XXIX, 60). On the
central day these victims are added lo the sets of fifteen victims
bound their to each of the twenty-one stakes; the mode of dis-
tribution being the same as on the other two days, viz., so that the
fust victim of each set — that i-, the <>ne devoted to Agni — is bound
to the central stake, whilst of the remaining twenty victims one is
assigned to each stake.
1 Viz. inasmuch as the stakes stand right in front (to the cast) of
the sacrificial fire and ground, and the Sacrificer would thus miss
the way to heaven if he were not to pass through the ' ekivkuini.'
2 The Vir% metre consists of (three) decasyllabic padas.
XIII KA.Y/U, 2 ADHYAYA. 6 BRAHM AAA, I. 3 1 I
(beasts). He found it, and, having found it, he
took possession of it by means of the sets of ten :
when he seizes the sets of eleven (beasts), the
Sacrihcer thereby takes possession of the Vira^.
He seizes a hundred, for man has a life of a hundred
(years) and a hundred energies: vital power and
energy, vigour, he thus takes to himself.
4. Eleven decades l he seizes, for the Trish/ubh
consists of eleven syllables, and the Trish/ubh
means energy, vigour : thus it is for the obtainment
of energy, vigour. Eleven decades he seizes, for in
an animal there are ten vital airs, and the body
(trunk) is the eleventh : he thus supplies the animals
with vital airs. They belong to all the gods for the
completeness of the horse (sacrifice), for the horse
belongs to all the gods. They are of many forms,
whence beasts are of many forms ; they are of
distinct forms, whence beasts are of distinct forms.
Sixth Brahmajva.
1. [He puts the horse to the chariot'-', with Va£".
S. XXIII, 5], 'They harness the ruddy bay,
1 After the (349) domesticated animals have been secured to the
stakes, sets of thirteen wild beasts are placed on the (twenty) spaces
between the (twenty-one) stakes, making in all 260 wild beasts. From
the 150th beast onward (enumerated V&g. S. XXI V, 30-40) these
amount to 1 1 1 beasts which here are called eleven decades ; the
odd beast not being taken into account, whilst in paragraph 3
above the first ten decades are singled out for symbolic reasons.
These beasts are spread over the twelfth (only the last seven beasts
of which belong to the first decade) and following spaces.
1 Along with the sacrificial horse three other horses are put to
the chariot, with the formula Yag. S. XXIII, 6. Previously to this,
however, the Hot;/' recites eleven verses in praise of the horse
(cf. XIII, 5, 1,16). Both the horses and the chariot are decorated
1 2 SATAPATIIA-BRAHMAiVA.
moving (round the moveless : the lights shine
in the heavens);' — the ruddy bay, doubtless, is
yonder sun : it is yonder sun he harnesses for him,
for the gaining of the heavenly world.
2. Concerning this they say, ' Surely, the sacrifice
goes from him whose beast, when brought up, goes
elsewhere than the vedi (altar-ground).' [Let him,
therefore, mutter Va^". S. XXIII,- 7,] 'Singer of
praise, make that horse come back to us by
that path!' — the singer of praise, doubtless, is
Vayu (the wind) : it is him he thereby places for
him (the Sacrificer) on the other side, and so it does
not go beyond that.
3. But, indeed, fiery mettle and energy, cattle,
and prosperity depart from him who offers the
A^vamedha.
4. With (Va£\ S. XXIII, 8), 'May the Vasus
anoint thee with the Gayatra metre!' the
queen consort anoints (the forepart of the
unharnessed horse) ; — ghee is fiery mettle, and
the Gayatri also is fiery mettle : two kinds of fiery
mettle he thus bestows together on him (the
Sacrificer).
5. With, 'May the Rudras anoint thee with
the Traish/ubha metre!' the (king's) favourite
wife anoints (the middle part) : — ghee is fiery
mettle, and the Trish/ubh is energy: both fiery
with gold ornaments. The Adhvaryu then drives with the Sacri-
ficer to a pond of water to the east of the sacrificial ground (an
indispensable feature in choosing the place of sacrifice), and having
driven into the water he makes him pronounce the formula XXIII,
7, ' When the wind hath entered the waters, the dear form of Indra,
do thou, singer of praise, make that horse come back to us by
that path ; ' whereupon they return to the sacrificial ground.
XIII K.\XD\, 2 AIUIYAYA, 6 1SRAIIMA.VA, 8. 3*3
mettle and energy he thus bestows together on
him.
6. With, 'May the Adityas anoint thee with
the cTagata metre!' a discarded wife1 (of the
king) anoints (the hindpart) ;— ghee is fiery mettle,
and the <7agati is cattle : both fiery mettle and
cattle he thus bestows together on him.
7. It is the wives 2 that anoint (the horse), for
they — to wit, (many) wives — are a form of prosperity
(or social eminence) : it is thus prosperity he confers
on him (the Sacrificer), and neither fiery spirit, nor
energy, nor cattle, nor prosperity pass away from him.
8. But even as some of the offering-material may
get spilled before it is offered, so (part of) the victim
is here spilled in that the hair of it when wetted
comes off. When they (the wives) weave pearls (into
the mane and tail) they gather up its hair. They are
made of gold : the significance of this has been
explained. A hundred and one pearls they weave
into (the hair of) each part3; for man has a life
of a hundred (years), and his own self (or body)
is the one hundred and first : in vital power, in the
self, he establishes himself. They weave them in
(each) with (one of) the (sacred utterings) relating
to Pra^apati, 'Bu/il bhuva/*! svar (earth, air.
1 That is, a former favourite, but now neglected ; or, according
to others, one who has borne no son.
2 The fourth and lowest wife of the King the Palagali (cf. XIII.
4, i,8; 5, 2, 8), though present at the sacrifice, does not take part
in this ceremony, probably on account of her low-caste origin, as
the daughter of a messenger, or courier.
Viz. either the mane on both sides, and the tail, or the hair of
the head, the neck (mane) and the tail ; each of the ladies apparently
taking one of these parts.
3 I 4 SATAFATHA-BRAHMAiVA.
heaven) ! ' for the horse is sacred to Pra<rapati :
with its own deity he thus supplies it. \\ ith,
' Parched grain, or parched groats ? — in grain-
food and in food from the cow' — he takes down
the remaining food ! (from the cart) for the horse :
he thereby makes the (king's) people eaters of food
(prosperous); — 'eat ye, gods, this food! eat
thou, Pra^apati, this food!' he'thereby supplies
the people with food.
9. Verily, fiery spirit and spiritual lustre pass
away from him who performs the Asvamedha.
The Hot/7 and the Brahman engage in a Brah-
modya2 (theological discussion); for the Hot;/
relates to Agni, and the Brahman (priest) to
B/7'haspati, Hz /haspati being the Brahman (n.) :
fiery spirit :! and spiritual lustre he thus bestows
together on him. With the (central) sacrificial
stake between them, they discourse together ; for
the stake is the Sacrificer 4 : he thus encompasses
the Sacrificer on both sides with fiery spirit and
spiritual lustre.
10. [The Brahman asks, Va£\ S. XXIII, 9,]
'Who is it that walketh singly?' — it is yonder
sun, doubtless, that walks singly \ and he is spiritual
1 Viz. the matt-rial left over after what was taken for the Anna-
homas, XIII, 2, 1, 1 seqq.
: For a similar discussion between the four priests, prior to the
offering of the omenta, see XIII, 5, 2, 11 seq.
' ' Ti . is' is pre-eminently the quality assigned to Agni.
4 It must be remembered that the sacrificial horse here repre-
sented by the stake is identified with both Pra^Spati and the
Sacrificer.
'J he actual replies to the questions in Yag. S. XXIII, 9 and 1 1,
are contained in the corresponding verses ten and twelve; being
given here in an expository way, with certain variations and
XIII KA.NDA, 2 ADHVAVA, 6 BRAIIMAA'A, l6. 315
lustre : spiritual lustre the two (priests) thus bestow
on him.
11. 'Who is it that is born again?' — it is
the moon, doubtless, that is born again (and again) :
vitality they thus bestow on him.
12. 'What is the remedy for cold?' — the
remedy for cold, doubtless, is Agni (fire) : fiery
spirit they thus bestow on him.
13. 'And what is the great vessel?' — the
great vessel, doubtless, is this (terrestrial) world :
on this earth he thus establishes himself.
14. [The Hotrz asks the Brahman, Va£\ S.
XXIII, 1 1,] 'What was the first conception?'
— the first conception, doubtless, was the sky, rain :
the sky, rain, he thus secures for himself.
15. 'Who was the great bird1?' — the great
bird, doubtless, was the horse : vital power he thus
secures for himself.
16. 'Who was the smooth one?' — the smooth
one (pilippila), doubtless, was beauty (sri 2) : beauty
he thus secures for himself.
occasional explanatory-words (such as 'vr/sh/i,'rain,in paragraph 14).
The answers to the first four questions are supposed to be given
by the Hotr*', and the last four by the Brahman.
1 This is the meaning assigned here to ' vayas ' by Mahtdhara ;
but the other meaning of ' vayas/ viz. ' youthful vigour, or age,
(generally),' would seem to suit much better, or at least to be
implied. And Harisvamin accordingly takes it in the sense
of ' vardhakam ' (old age, or long life). Mahidhara, moreover,
identifies the horse with the horse-sacrifice, which, in the shape of a
bird, carries the Sacrificer up to heaven. On this notion cp. part
iv, introduction, pp. xxi-xxii.
2 Instead of ' srUi,' the answer given to this question in Wig. S.
XXIII, 12 was ' avi// ' which would either mean ' the gentle, kindly
one,' or ' the sheep (f.)/ but which Mahidhara (in the former sense)
3 I 6 SATAPATHA-BRAHMAiVA.
17. 'Who was the tawny one?' — the two
tawny ones, doubtless, are the clay and the
night1: in the day and night he thus establishes
himself.
Seventh Braiima.va.
1. When the victims have been bound (to the
stakes), the Adhvaryu takes the -sprinkling-water
in order to sprinkle the horse. Whilst the Sacrificer
holds on to him behind, he (in sprinkling the horse)
runs rapidly through the formula used at the Soma-
sacrifice 2, and then commences the one for the
Arvamedha.
2. [V-xo-. S. XXIII, 13,] 'May Vayu favour
thee with cooked kinds of food3,' — Vayu (the
wind) indeed cooks it4; — 'the dark-necked one
with he -goats,' — the dark-necked one, doubtless,
takes as (an epithet of) the earth which lie also takes ' m ' to mean
in the above passage of the Brahmawa ; whilst to the unag Xeyu/jLevw
' pilippila' he assigns the meaning ' slippery' (X-ikka;/a) as applying
to the earth after rain (? deriving it from the root ' lip,' to smear,
anoint). Harisvamin, on the other hand, takes ' pilippila' to be an
onomatopoetic word, in the sense of ' (glossy), beautiful, shining' : —
rupanukara/mabdo*ya#2 bahurupavilS (? bahurup&nvita) uddyo-
tavati ; and he adds : — .nimiwtratu// (? sr\v mantre tu) avi// pippalok-
tau(?) sa tu sr\r eveti bnihma//c viv/-/taw. katham, iyazra va avi// pri-
thivi, sa kz s\i/t, .vi ir va iyam iti va^anSt. Cf. VI, 1, 2, 33.
' Here the original text in V&g. S. XXIII, 12, has simply ' the
j i Migila was the night.' Mahidhara explains ' j>i.vahgila ' by 'pijaz//-
gila,' ' beauty-devouring,' inasmuch as the night swallows, or conceals,
all beauty (or form). Neither this nor the other explanation
(=pijanga, ruddy-brown) suits the day; but Harisvamin, who does
not explain the name, remarks tli.it the night here is taken to
include the day. Cf. XIII, 5, 2, 18.
2 Viz. V%. S. VI, 9 ; see III, 7, 4, 4-5.
The author seems to take ' pa/\itai// ' in the sense of ' cooking."
4 Viz. inasmuch as it causes the fire to blaze up, comm.
XIII KAAT£A, 2 ADIIYAYA, J BRAHMA2VA, J. 317
is Agni (the fire) ; and the fire indeed cooks it (the
horse) together with the he-goats.
3. ' The Nyagrodha with cups,' — for when the
gods were performing sacrifice, they tilted over
those Soma-cups, and, turned downwards, they took
root, whence the Nyagrodhas (ficus indica), when
turned downwards (nya/t), take root (roha l).
4. ; The cotton-tree with growth,' — he confers
growth on the cotton-tree (salmalia malabarica),
whence the cotton-tree grows largest amongst
trees -.
5. 'This male, fit for the chariot,' — he supplies
the chariot with a horse, whence the horse draws
nothing else than a chariot.
6. 'Hath come hither on his four feet,' —
therefore the horse, when standing, stands on three
feet, but, when harnessed, it pulls with all its feet
at one and the same time.
7. 'May the spotless Brahman protect us!'
— the spotless3 Brahman (m.), doubtless, is the moon:
1 Or, whence the Nyagrodhas grow downwards. This refers to
the habit of the Indian fig-tree, of sending down from the branches
numerous slender roots which afterwards become fresh stems. Cp.
the corresponding legend in Ait. Br. VII, 30, told there by way of
explaining why Kshatriyas, being forbidden to drink Soma, should
drink the juice extracted from the descending roots of the Indian
fig-tree. Another reason why the Indian fig-tree (also called
'va/a') is here connected with the priests' Soma-cups (/iamasa),
is that this is one of the kinds of wood used in making those cups
(cf. Katy. I, 3, 36 comm.).
2 According to Stewart and Brandis, Forest Flora, p. 31, the
cotton-tree (or silk-cotton tree) is a very large tree of rapid growth,
attaining a height of 150 ft., and a girth of 40 ft.
Lit. ' the non-black Brahman,' explained as one who has no
black spots ; though it is difficult to see why the moon should
be favoured with this epithet.
31 8 ^ATAPATHA-BRAIIMA.VA.
to the moon he thus commits it; — 'Reverence
to Agni! ' — to Agni he thus makes reverence.
8. [Va£\ S. XXIII, 14,] 'Trimmed up is the
car with the cord,' — with cord one indeed com-
pletes the car l, whence a car, when enveloped
(with cords 2), is very handsome.
9. 'Trimmed up is the steed with the rein,'
— with the rein one indeed completes the horse,
whence the horse, when curbed by the rein, looks
most beautiful.
10. 'Trimmed up in the waters was the
water-born,' — the horse, indeed, has sprung from
the womb of the waters3: with its own (mother's)
womb he thus supplies it; — ' Brahman (m.), with
Soma for his leader,' — he thus makes it go to
heaven with Soma for its leader.
11. [Ya^. S. XXIII, 15,] 'Thyself, fit out thy
body, O racer,' — 'Take thyself the form which
thou wishest,' he thereby says to him ; — ' make
offering thyself,' — sovereign rule (independence)
he thereby confers on it; — 'rejoice thou thyself,'
— ' enjoy (rule) thou thyself the world as far as thou
wishest,' he thereby says to him; — 'thy glory is
not to be equalled by any one!' — with glory
he thereby endows the horse.
12. \V$g. S. XXIII, 164,] 'Thou shalt not die
1 In Indian vehicles the different parts are held together by cords.
For a drawing see Sir II. M. Elliot, The Races of the N.VV. Provinces
of India, II, p. 342. The word for 'cord ' and 'rein ' is the same
in Sanskrit.
2 Paryuta/; = parivesh/ito ra^ubhi//, comm. ; hardly 'hung all
round (with ornaments),' as the St. Petersb. Diet, takes it.
3 See V, 1, 4, 5 ; VI, 1, 1, 11.
4 The first two padas of this verse form the first half-verse of
j??zg-veda S. I, 162, 21.
XIII KANDA, 2 ADHYAYA, 7 BRAHMAA'A, 1 4. 319
here, neither suffer harm,' — he thereby cheers
it; — 'on easy paths thou goest to the gods,' —
he thereby shows him the paths leading to the
gods: — 'where dwell the pious, whither they
have gone,' — he thereby makes it one who shares
the same world with the pious; — 'thither the god
Savit/'/ shall lead thee,' — it is, indeed, Savitr/
that leads him to the heavenly world. — Whilst
whispering1 'I sprinkle thee, acceptable unto
Pra^apati/ he then holds (the sprinkling water)
under (its mouth).
13- [\ *^r. S. XXIII, 17,] ' Agni was an animal ;
they sacrificed him, and he gained that world
wherein Agni (ruleth) : that shall be thy
world, that thou shalt gain, — drink thou this
water!' — 'As great as Agni's conquest was, as
great as is his world, as great as is his lordship,
so great shall be thy conquest, so great thy world,
so great thy lordship,' this is what he thereby says
to him.
14. 'Vayu was an animal; they sacrificed
him, and he gained that world wherein Vayu
(ruleth) : that shall be thy world, that thou
shalt gain, — drink thou this water ! ' — ' As great
as Yayu's conquest was, as great as is his world, as
great as is his lordship, so great shall be thy
conquest, so great thy world, so great thy lordship,'
this is what he thereby says to him.
1 Cp. I, 4, 5, 12 : ' Hence whatever at the sacrifice is performed
for Pra^apati, that is performed in a low voice (under the
breath) ; for speech would not act as oblation-bearer for Pra^pati/
Pra^apati, as representing generation, is often spoken of as
' undefined ' or ' unexpressed (secret) ' ; and so is what is muttered
in a low voice.
320 SATAPATIIA-BRAHMAJVA.
15. 'Surya was an animal; they sacrificed
him, and he gained that world wherein Surya
(ruleth) : that shall be thy world, that thou
shalt gain, — drink thou this water!' — 'As great
as Surya' s conquest was, as great as is his world, as
great as is his lordship, so great shall be thy
conquest, so great thy world, so great thy lordship,'
this is what he thereby says to- him. Having
satisfied the horse, and consecrated again the
sprinkling water, he sprinkles the other victims :
thereof hereafter.
Eighth Brahma^a.
j. Now the gods, when going upwards, did not
know (the way to) the heavenly world, but the
horse knew it : when they go upwards with the
horse, it is in order to know (the way to) the
heavenly world. ' A cloth, an upper cloth, and
gold,' this1 is what they spread out for the horse2 :
1 The ' iti ' seems superfluous ; Harisvamin explains it by ' etat
trayam.' For a similar use of the particle, see XIII, 2, 2, 1.
2 That is, they spread them on the ground for the horse to lie
upon. Differently St. Petersb. Diet., ' they spread over the horse ; '
but see Katy. XX, 6, 10 comm. ; and Harisvamin: — vaso yad
antardhanayalam, adhivaso yad aXvMadanayfdam, ta£ /'a vasasa
upari starawiyaw, tayor upari hira;/yaw nidheyam, tasmiws traye
enam adhi upari saw<,v7apayanti ; — and he then remarks that
these three objects here do not take the place of the stalk of grass
which, in the ordinary animal sacrifice, is thrown on the place where
the victim is to be killed and cut up (III, 8, 1, 14 ; Katy. VI, 5, 15-
[6), but that the stalk is likewise put down on this occasion.
Similarly the comm. on Katyayana, where it is stated that the stalk
of grass (or straw) is first laid down, and then the others thereon.
Indeed, as was the case in regard to the stalk of grass — representing
the barhis, or layer of sacrificial grass on the vedi — so here the
fourfold underlayeT is intended to prevent any part of the sacrificial
material (havis)— the victim in this case — from being spilt. The
XIII KANDA, 2 ADHYAYA, 8 BRA IIM AA'A, 3. 32 I
thereon they quiet (slay) it, as (is done) for no other
victim ; and thus they separate it from the other
victims.
2. When they quiet a victim they kill it. Whilst
it is being quieted, he (the Adhvaryu) offers (three)
oblations1, with (Vif. S. XXIII, iS), 'To the
breath hail! to the off-breathing hail! to
the through-breathing hail!' he thereby lays
the vital airs into it, and thus offering is made bv
him with this victim as a living one 2.
3. With, 'Amba! Ambika! Ambalika3! there
is no one to lead me,' — he leads up the (four)
upper garment (or cloth) must be sufficiently large to allow its
being afterwards turned up so as to cover the horse and the queen
consort.
1 Prior to these, however, he offers the two ' Pariparavya,' i. e.
' oblations relating to the victim,' — or, perhaps, ' oblations per-
formed in connection with the carrying of fire round the victim,' for
this last ceremony is performed for all the victims (whereupon the
wild bea^s placed between the stakes are let loose) before the
killing of the horse. See III, 8, 1, 6-16.
2 For the symbolic import of this, see III, 8, 2. 4.
These are just three variants used in addressing a mother
(Mutter, Miitterchen, Miitterlein), or, indeed, as here, any woman
(good lady! good woman! . Ace. to Katy. XX, 6, 12. this is
the formula which the assistant priest (the Nesh/;-/, or, according
to others, the Pratiprasthatr/, cf. Katy. VI, 5, 27-28) makes the
king's wives say whilst leading them up to the slain horse to cleanse
it. It is, moreover, to be preceded by the formula used, at this
juncture, at the ordinary animal sacrifice, viz. ' Homage be to thee,
O wide-stretched one, advance unresisted unto the rivers of ghee,
along the paths of sacred truth ! Ye divine, pure waters, carry ye
(the sacrifice) to the gods, well-prepared ! may ye be well-prepared
preparers!' (Ill, 8. 2, 2-3). The words 'Amba!' &c. are,
according to MahJdhara, addressed by the women to one another.
The latter part of the formula as given in the V&g. Sawh. (viz. ' the
horse sleeps near Subhadrika, dwelling in Kamplla') is apparently
[44] V
^22 SATAPATIIA-BRAHMAJVA.
v.1
wives " : he thereby has called upon them (to come),
and, indeed, also renders them sacrificially pure.
4. With (Va^. S. XXIII, 19), 'We call upon
thee, the host-leader of (divine) hosts, O my
true lord!' the wives walk round1 (the horse),
and thus make amends to it for that (slaughtering2):
even thereby they (already) make amends to it ; but,
rejected (Pas antiquated, or inauspicious) by the author of the
Brahmawa. The ceremony of lying near the dead horse being
looked upon as assuring fertility to a woman, the formula used
here is also doubtless meant to express an eagerness on the part of
the women to be led to the slaughtered horse, representing the
lord of creatures, Pra^apati. On this passage compare the remarks
of Professor Weber (Ind. Stud. I, p. 183), who takes the formula to
be spoken by the queen consort to her three fellow-wives ; and
who also translates the words ' na ma nayati kas /Sana ' (nobody
leads me) by 'nobody shall lead me (by force to the horse ; but if
I do not go) the (wicked) horse will lie near (another woman such
as) the (wicked) Subadhra living in Kampila." — Harisvamin's
commentary on this passage is rather corrupt, but he seems at all
events to assume that each of the four wives apostrophizes the
others with the above formula (probably substituting their real
names for the words ' amba,' &c.) :— lepsam (Plipsawz) tavad esha
patntvaktraka// (? patnfvaktrata//) prapnoti, katham, ekaika hi patni
iiaras tisra amantrya jesha// pai idevayamana dnVyate, he ambe he
ambike he ambalike yuvam apuz/ya nishpadotv asya (?) samipa;;/,
sa ka. pakshapatt kutsito^jvako mayi yushmaka;// sasasti meva(!)
subhadrikaw kampilavasinim ida (? iha) suriipa?// na tu ma?;/ kaskit
tatra nayatiti ; sasastity eva vartamanasamipye vartamanavad (Pa;/.
Ill, 3, 131) ity asannasevane d rash/a vya//. — This barbarous
ceremony was evidently an old indigenous custom too firmly
established in popular practice to be easily excluded from the
sacrificial ritual. That it had nothing to do with Vedic religion
and was distasteful to the author of the Brahmawa is evident from
the brief way in which he refers to it, and from the far-fetched
symbolic explanations attached to the formulas and discourses.
1 Viz. from their ordinary place near the Garhapatya he leads
them whilst holding jars of water in their hands.
2 Apahnuvate vismaranty evasmai etat pradakshi;/avartanena
sa///£7/apanam unnayanti, comm.
XIII KAA^DA, 2 ADIIYAYA, 8 BRAHMAA'A, 5. T>23
indeed, they also fan l it. Thrice they walk round - ;
for three (in number) are these worlds : by means
of these worlds they fan it. Thrice again they
walk round 3, — that amounts to six, for there are
six seasons : by means of the seasons they fan it.
5. But, indeed, the vital airs depart from those
who perform the fanning at the sacrifice. Nine
times they walk round 4 ; for there are nine vital
airs : vital airs they thus put into their own selves,
and the vital airs do not depart from them. ' I will
urge the seed-layer, urge thou the seed-
layer!' (the Mahishi says5); — seed, doubtless,
means offspring and cattle : offspring and cattle
she thus secures for herself. [Vaf. S. XXIII, 20,]
' Let us stretch our feet,' thus in order to secure
union. 'In heaven ye envelop yourselves'
(the Adhvaryu says), — for that is, indeed, heaven
where they immolate the victim : therefore he
1 Thus Harisvamin : — dhuvate dhunane(na) upava^ayanti, evam
asvam r%anam iva vva^anair etat, — ' they shake themselves,'
St. Petersb. Diet. ; and, indeed, it is doubtless by the flutter of the
garments produced in walking round first one way and then
another, that the fanning is supposed to be produced.
2 Viz. in sunwise fashion (pradakshiwa), that is so as to keep the
object circumambulated on one's right side.
3 Viz. in the opposite, the ' apradakshiwazrc ' way, as is done in
the sacrifice to the departed ancestors. They do so with the text,
' We call upon thee, the dear Lord of the dear ones, O my true
lord ! '
* Viz. another three times in the sunwise way. Having com-
pleted their circumambulation, the king's wives cleanse the horse's
apertures of the vital airs (mouth, nostrils, eyes, &c), as the
Sacrificer's wife did at the ordinary animal sacrifice (III, 8, 2, 4),
which they do with the text, ' We call upon thee, the treasure-
lord of treasures, O my true lord ! '
1 Cf. Ill, 5, 2, 1 seqq.
V 2
324 DATAPATH A-BRAHMAWA.
speaks thus. — 'May the vigorous male, the
layer of seed, lay seed!' she says in order to
secure union.
Ninth Brahmaa7a.
1. But, indeed, that glory, royal power, passes
away from him who performs ' the^ A-rvamedha.
2. [The U dga.tr i1 says concerning the king's
favourite wife, Vk\g. S. XXIII, 26,] 'Raise her
upwards2,' — the Asvamedha, doubtless, is that
glory, royal power : that glory, royal power, he
thus raises for him (the Sacrificer) upward.
3. ' Even as one taking a burden up a
mountain,' — glory (pomp), doubtless, is the burden
of royal power : that glory, royal power, he thus
fastens on him (as a burden) ; but he also endows
him with that glory, royal power.
4. ' And ma)- the centre of her body prosper,'
— the centre of royal power, doubtless, is glory :
glory (prosperity), food, he thus lays into the very
centre of royal power (or, the kingdom).
5. 'As one winnowing in the cool breeze,' —
the cool of royal power, doubtless, is security of
' The colloquy between the men and women, referred to in
paragraphs 1-8, would seem to go on simultaneously. The verse
addressed by the Hot;'/ to the king's discarded wife, Vag\ S. XXIII,
28, is omitted by the Brahma;/a, as are also the verses spoken in
reply by the women (with their attendants), and closely resembling
those of the men in tone and wording. According to some
authorities it is the attendant women alone who reply, not the
king's wives. Katy. XX, 6, 20.
Mahfdhara takes the objective pronoun to refer to the Vavata,
whilst Ilarisvamin, on the other hand, supplies some such word
as ' ja/ikaw.'
XIII KAA'Z)A, 2 ADHYAYA, 9 HRAHMAJVA, 8. 325
possession : security of possession he procures for
him.
6. [The Adhvaryu addresses one of the attendant
maids, Va^. S. XXIII, 22,] 'That little bird/—
the little bird, doubtless, is the people (or clan), —
'which bustles with (the sound) "ahalak,"' — for
the people, indeed, bustle for (the behoof of) royal
power, — 'thrusts the "pasas" into the cleft,
and the"dharaka" devours it,' — the cleft, doubt-
less, is the people, and the ' pasas ' is royal power ;
and royal power, indeed, presses hard on the people ;
whence the wielder of royal power is apt to strike
down people.
7. [The Brahman addresses the queen consort,
Vaf. S. XXIII, 24,] 'Thy mother and father,'—
the mother, doubtless, is this (earth), and the father
yonder (sky) : by means of these two he causes him
to go to heaven; — 'mount to the top of the
tree,' — the top of royal power, doubtless, is glory :
the top of royal power, glory, he thus causes him
to attain; — 'saying, "I pass along," thy father
passed his fist to and fro in the cleft,' — the
cleft, doubtless, is the people ; and the fist is royal
power ; and royal power, indeed, presses hard on
the people ; whence he who wields royal power is
apt to strike down people '.
8 [The chamberlain addresses the king's fourth
wife, Va£\ S. XXIII, 30,] 'When the deer eats
the corn,' — the grain (growing in the field), doubt-
less, is the people, and the deer is royal power : he
1 The Mahishi : Thy mother and father are playing on the top
of the tree like thy mouth when thou wilt talk: do not talk so
much. Brahman !
326 DATAPATH A- BRA1IMAATA.
thus makes the people to be food for the royal
power, whence the wielder of royal power feeds
On the people; — 'it thinks not of the fat
cattle,' — whence the king does not rear cattle; —
when the -Sudra woman is the Arya's mistress,
he seeks not riches that he may thrive1,' — hence
he does not anoint the son of a Vai^ya woman.
9. But, indeed, the vital airs pass from those who
speak impure speech at the sacrifice. [The queen
consort having been made to rise by her attendants,
the priests and chamberlain say, V&g. S. XXIII, 32,
Rig-v. S. IV, 39, 6,] ' The praises of Dadhikravan
have I sung, (the victorious, powerful horse:
may he make fragrant our mouths, and pro-
long our lives!),' — thus they finally utter a verse
containing the word ' fragrant ' : it is (their own)
speech they purify2, and the vital airs do not pass
from them.
Tenth Br ah ma a a.
1. When they prepare the knife-paths, the Sacri-
ficer makes for himself that passage across, a bridge,
for the attainment of the heavenly world.
2. They prepare them by means of needles ; the
needles, doubtless, are the people 3 (clans), and the
Awamedha is the royal power : they thus supply
him with people and royal power combined. They
are made of Lrold : the meaning of this has been
explained.
1 Mahklhara interprets, — then he (her husband), the 6'udra, does
not wish for wealth, but is unhappy.
That is to say, they make amends for any breaches of decorum
committed in the preceding colloquy.
Viz. because of the large number and the small size (insignific-
ance) of the needles, or wires, (and the common people), comm.
XIII KANDA, 2 ADHYAYA, II BKAHMAA'A, 2. 327
3. Three kinds of needles are (used), copper ones,
silver ones, and gold ones ; — those of copper, doubt-
less, are the (principal) regions (of the compass),
those of silver the intermediate ones, and those
of gold the upper ones : it is by means of these
(regions) they render it fit and proper. By way
of horizontal and vertical (stitches ') they are many-
formed, whence the regions are many-formed ; and
they are of distinct form, whence the regions are
of distinct form.
Eleventh Brahmawa.
1. Pra^apati desired, 'Would that I were great,
and more numerous!' He perceived those two
Mahiman (greatness) cups of Soma at the Asva.-
medha ; he offered them; and thereby, indeed,
became great and more numerous : hence who-
soever should desire to become great, and more
numerous, let him offer up those two Mahiman cups
of Soma at the A^vamedha ; and he indeed becomes
trreat and more numerous.
2. He offers them on both sides (before and after)
the omentum ; — the Arvamedha, doubtless, is the
Sacrificer, and that Mahiman (cup) is the king : it
is with royal dignity he thus encompasses him on
both sides. Some gods have the svaha-call ('hail')
in front, and the other gods have the svaha-call
behind-: it is them he thus gratifies. With 'Hail
1 It is doubtful what word, if any, has to be supplied here, — perhaps
it means, by way of their being (in sewing) horizontal and vertical.
The commentary is silent on this passage.
2 The formula uttered whilst the first Mahiman cup is offered
runs thus (Va^. S. XXIII, 2) : ' What greatness of thine there hath
328 SATArATIIA-BRAIIMAiVA.
to the gods ! ' and ' To the gods hail ! ' he makes
offering by means of the king (Soma) on both sides
of the omentum : he thereby gratifies those gods
who are in this world, and those who are in the
other, and thus gratified, both these kinds of gods
lead him to the heavenly world.
Third Adiiyaya. First Braiimaata.
1. Pra^apati's eye swelled; it fell out: thence
the horse was produced ; and inasmuch as it
swelled (a^vayat), that is the origin and nature
of the horse (aiva). By means of the A^vamedha
the gods restored it to its place ; and verily he who
performs the Aivamedha makes Pra^apati com-
plete, and he (himself) becomes complete ; and
this, indeed, is the atonement for everything, the
remedy for everything. Thereby the gods redeem
all sin, yea, even the slaying of a Brahman * they
thereby redeem ; and he who performs the Aiva-
medha redeems all sin, he redeems the slaying of
a Brahman.
2. It was the left eye of Pra^apati that swelled:
hence they cut off the (meat) portions from the left
been in the day and the year ; what greatness of thine there hath
been in the wind and the air; what greatness of thine there
hath been in the heavens and the sun, to that greatness of thine,
to Prn^apati, hail, to the gods ! ' whilst that of the second Mahiman
cup runs thus (XXIII, 4): 'What greatness of thine there hath
been in the night and the year ; what greatness of thine there hath
been in the earth and the fire ; what greatness of thine there
hath been in the Nakshatras (lunar asterisms) and the moon,
to that greatness of thine, to Pra^apati, to the gods, hail ! ' cf. XIII,
5. 2, 23 ; 3, 7.
1 See XIII, 3, 5, 3 seq.
XIII KANDA, 3 ADIIVAYA, I BRAIIMAJVA, 4- c>29
side of the horse, and from the right side of other
victims.
3. There is a rattan mat, for the horse was
produced from the womb of the waters, and the
rattan springs from the water : he thus brings it
in connection with its own (maternal) womb.
4. The Aatush/oma ] is the form of chanting (on
The term A'atush/oma originally apparently means a sacrificial
performance, or succession of chants, in which four different Stomas,
or hymn-forms, are used. Hence, in Ta;/</ya-Br. VI, 3, 16, the
name is applied to the ordinary Agnish/oma, for its twelve Stotras,
or chants, require the first four normal Stomas (Trivr/t, Pa/7/hidaja,
Saptada^a, Ekaviw^a). The term has, however, assumed the
special meaning of a hymnic performance, the different Stomas of
which (begin with the four-versed one, and) successively increase
by four verses (cf. XIII, 5, 1, 1). In this sense, two different
forms of A'atush/oma are in use, one being applicable to anAgnish-
/oma, the other to a Shor/a^in, sacrifice. Whilst this latter form
requires only four different Stomas (of 4, 8, 12, 16 verses resp.)
and thus combines the original meaning of ' X'atush/oma ' with its
special meaning, the Agnish/oma form, used on the first of the
three days of the A.yvamedha, requires six Stomas, ascending from
the four-versed up to the twenty- four- versed one. In regard to this
latter occasion, Sayawa on Taz/aVa-Br. XXI, 4,1, curiously enough,
seems to take ' Aatush/oma' in its original senses, since he speaks
of this first day of the Ajvamedha as an Agnish/oma with four
Stomas, beginning with Trivr/t; whilst on ib. XIX, 5, 1 seq. he
gives the correct explanation. As to the distribution of the six
Stomas over the chants of the first day, see XIII, 5, 1, 1. The
Aatush/oma has, however, another peculiarity, which, in La/y. S.
VI, 8, 1 (or at least by the commentator Agnisvamin thereon), is
taken as that which has given its name to this form of chanting,
viz. that each stotra performed in it is chanted in four, instead
of the ordinary three, paryayas or turns of verses (see part ii,
p. 310 note). The Bahishpavamana-stotra is to be performed
on three anush/ubh verses (consisting each of four octosyllabic
padas) which, however, by taking each time three padas to make
up a verse, are transformed into four verses, constituting at the
same time the four paryayas of the Stotra. As regards the exact
330 SATArATIIA-BRAHMA.YA.
the first day) ; for a bee tore out l (a piece of) the
horse's thigh, and by means of the Aatush/oma
form of chanting the oods restored it : thus when
there is the A'atush/oma mode of chanting, it is
for the completeness of the horse. The last day
is an Atiratra with all the Stomas - — with a view
to his obtaining and securing everything, for an
Atiratra with all the Stomas is everything, and the
A^vamedha is everything.
Second Brahmajva.
i. Now this (Sacrificer), having conquered by
means of the supreme Stoma — the /\Tatush/oma,
the Kr/ta among dice 3, — on the next day establishes
text to be used there seems to be some doubt, Samav. S. II, 366-8
(pavasva va^asataye) being mentioned by Sayawa on TaWya-Br.
XXI, 4, 5 ; whilst on XIX, 5, 2 he gives S. V. II, 168-70 (ayam
pfisha rayir bhaga/i) as the text to be used — but apparently only
when the performance is that of an ekaha (one day's sacrifice)
proper, instead of one of the days of an ahina sacrifice, as is the
case in the three days' A^vamedha. As regards the A^ya-stotras to
be chanted on the eight-versed Stoma, the text of each of them
consists of three gayatri-verses : these are to be chanted in four
turns (paryaya) of two verses each, viz. either 1 and 2, 2 and 3.
1 and 2, 2 and 3; — or 1 and 1, 1 and 2, 2 and 2, 3 and 3; — (or
1 and 1, i and 1, 2 and 2, 3 and 3 ; — or 1 and 1, 2 and 2, 2 and 2,
3 and 3). By similar manipulations the subsequent Stomas are
formed.
1 Or, wounded, as Sayawa takes 'a b/-/hat,' on TaWya-Br. XXI,
4, 4 (vraz/aw ^akara).
2 The Atiratra sarvastoma is arranged in such a way that the
mx principal Stomas are used successively first in the ascending, and
then again in the descending, or reversed, order as is explained in
XIII, 5, 3, 10.
1 For this and the other names of the dice, see part iii, p. 106,
note 1.
XIII KA.VDA, 3 ADIIVAVA, 2 BRAHMA.VA, 2. 33 I
himself on the Ekaviftfcsa \ as a firm foundation :
from the Ekavi;;/>a, as a firm foundation, he sub-
sequently ascends to the next day, the seasons ; for
the P/-/sh///a (-stotras) are the seasons, and the
seasons are the year : it is in the seasons, in the
year, he establishes himself.
2. The vSakvari - (verses) are the Pr/sh///a
(-stotra of the second day) : there is a different
metre for each (verse), for different kinds of
animals, both domestic and wild ones, are immo-
lated here on each (day). As to the .Sakvari
(verses) being the P/7sh///a, it is for the complete-
ness of the horse (sacrifice)3; and different kinds
of animals are immolated on different (days), because
different stomas are performed on the different
(days of the Asvamedha).
1 Though applying in the first place to the second day of
the A^vamedha, as an Ukthya sacrifice which is at the same time
an Ekavmra day, i. e. one the stotras of which are all chanted in the
twenty-one-versed hymn-form, Ekaviwwa, the twenty-first or twenty-
one-fold, as is clear from XIII, 3, 3, 3, here also refers to the sun,
of which it is a common epithet (cf. part iii, p. 265, note 2, also
XIII, 4, 4, n). This solar name seems to be derived from the
fact that the sun is also identified with the central day of the year,
the Vishuvant day, which is considered the central day of a twenty-
one days' sacrificial performance — having one pr:'sh/Aya-sha</aha,
an Abhi^it (or Vi^va^it day resp.) and three svarasaman days
before and after it; — see p. 139, note; and A. Hillebrandt, Die
Sonnwendfeste in Alt-Indien, p. 6 seqq.
- That is to say, the so-called Mahanamni verses (Sam. V. ed.
Bibl. Ind. II, p. 371), chanted on the j-akvara-saman (see part iii,
of this transl., introd. p. xx, note 2), are to be use'd for the Hot;v's
P/7sh//ja-stotra. For this purpose the Rathantara-saman is
ordinarily used in the Agnish/oma, and the Br/hat-saman in the
Ukthya, form of sacrifice.
3 The commentator takes this as an allusion to the ' potent '
(jrakvara=jakta) nature of the verses.
SATAl'ATIIA-ISRAHMAiVA.
5'
As to this they say, ' These — to wit, goats and
sheep and the wild (beasts) — are not all animals l ;
but those — to wit, the bovine (victims) — are indeed
all animals.' On the last day he immolates bovine
(victims), for they — to wit, bovine (victims)— are all
animals : he thus immolates all animals. They are
sacred to the All-gods 2, for the completeness of the
horse, for the horse is sacred to the All-^ods.
They are many-formed (or, many-coloured), whence
animals are many-formed ; and they are of distinct
forms (or colours), whence animals are of distinct
forms.
Third Brahmajva.
i. Inasmuch as there are three Anush/ubh verses :i
(on the first day), therefore the horse, when stand-
ing, stands on three (feet) ; and inasmuch as (they
are made into) four Gayatri verses, therefore the
horse, when stepping out, scampers off on all (four)
feet. For that Anush/ubh, doubtless, is the highest
metre, and the horse is the highest of animals ; and
the A'atush/oma is the highest of Stomas : by means
of what is highest he thus causes him (the Sacrificer)
to reach the highest position.
2. The 6akvari verses are the (Hotrz's) Pr/sh///a
(of the second day) : there is a different metre for
1 That is to say, they do not fitly represent all kinds of animals,
as the highest kind of animals, the bovine cattle, may be said to do.
The argument as to the ' sarve paxava/i ' is, of course, suggested by
the ' a^vasya sai vatvaya ' of the preceding paragraph ; and to bring
out the parallelism, one might translate, — these .... are not
complete animals.
2 See XIII, 5, 3, 11.
That is, for the Bahishpavamana-stotra of the A^atush/oma, see
p. 329, note.
XIII KANDA, 3 ADHYAYA, 3 BRAIIMA.VA, 6. 333
each (verse), for different Stomas are performed on
each (day). And as to the 6"akvari verse being
the P/7sh///a (-stotra), it is for the completeness
of the horse (sacrifice).
3. The central day is an Ekavi#&?a one, for the
Ekaviw^a is yonder sun, and so is the Asvamedha :
by means of its own Stoma he thus establishes it
in its own deity.
4. The Vamadevya is the Maitravartma's Saman ' ;
for the Vamadevya is Pra^apati, and the horse is
of Pra^apati's nature : he thus supplies it with its
own deity.
5. The Parthurasma is the Brahma-saman2; for the
horse is restrained by means of reins 3 (raimi), but
when unrestrained, unchecked, and unsteadied, it
would be liable to £0 to the furthest distance : thus
when the Parthura^ma is the Brahma-saman, it is for
the safe keeping of the horse.
6. The Sawkr/ti 4 is the A/7/avaka's Saman ; —
1 That is. the hymn-tune of the second P/YshMa-stotra chanted
for the Maitravaruna (who responds thereto by the recitation of the
second Nishkevalya-jastra) : the Mahil- Vamadevya on the text
' kaya mu /itraa bhuvat ' (S. V. II, 32-34 ; figured for chanting in
Bibl. Ind. ed. Ill, p. 89) is ordinarily used for this stotra both in
the Agnish/oma, and in the Ukthya, form of sacrifice.
2 That is, the tune of the third, or Brahmatta/Wawsin's, Pr/shMa-
stotra. For the samans commonly used for this stotra see part ii,
p. 434, note 1. The Parthurajma-saman maybe chanted on either
of die texts Samav. II, 352-4 (figured ed. Bibl. Ind. vol. V, p. 395)
or II, 355-7 (figured vol. V, p. 483). It is the latter text which is to
be used on the present occasion. On the legendary origin of this
saman (which is said to represent 'strength,' and therefore to be
appropriate to a Raganya) see Ta//</ya-Br. XIII, 4, 17.
3 Or, is fastened by means of a rope.
4 The Sawkr/ti-saman is used with the texts Samav. II, 663-4
(figured ed. Bibl. Ind. V, p. 407), II, 669-70 (ib. p. 482, wrongly
334 SATAPATHA-BRAIIMATVA.
that A.svamedha, indeed, is, as it were, a disused
sacrifice, for what is performed thereof, and what
is not ' ? When the Sawkrz'ti is the A/7/avaka's
Saman, it is for (bringing about) the completeness
of the horse (sacrifice). The last day is an Atiratra
with all the (six) Stomas, in order to his (the Sacri-
ficed) obtaining everything, for an Atiratra with all
the Stomas is everything, and the Asvamedha is
everything.
7. The fire-altar is the twenty-one-fold one 2, the
Stoma the twenty-one-fold one, and there are twenty-
one sacrificial stakes ; even as bulls or stallions :!
would clash together, so do these Stomas 4, the
called Sawgati), and II, 679-81 (ib. p. 515). It is probably the
second of these texts that is to be used here, as it is also used for
the same stotra on the second day of the Garga-triratra.
1 Cp. the corresponding passage, Taitt. S. V, 4, 12, 3, 'that
Ajvamedha, indeed, is a disused sacrifice, for, say they, who knows
if the wliole of it is performed or not ? ' Perhaps, however,
' utsanna-ya^/a ' rather means ' a decayed sacrifice,' i. e. one which
has lost (or in the usual performance is apt to lose) some of its
original elements ; whence the ' Sawk/v'ii ' tune is to be used for the
purpose of 'making up' the lost parts. Part of the commentary
in this passage is not clear to me : — uMai//kalapagramadau sid-
dhasthane satrasthito granthato*ithata.v ka. yat ya;r;7a utsannaya^wa
esha ya/j a.rvamedha// katham utsanna ity ata aha, ki;« va hid, yasya
dharma/^ purvayonau (? pfirvayuge) prayugyante tesha?// kiwX'it kalau
kriyate kiwX'in na kriyate, tata^ X'a sawk/v'tir aMavakasama bhavati.
2 That is, an altar measuring twenty-one man's lengths on each
of the four sides of its body.
: The commentary seems to take both ' /v'shabha ' and ' wv'shan '
here in the sense of 'bulls,' but cp. Taitt. I3r. Ill, 8, 21, 1, ' yatha
va ajva. varshabha va v/Yshawa^ sum sphureraw ' — ' even as if male
horses or bulls were to clash together.'
' That is, not only the twenty-one-fold Stoma, but also the other
two twcnty-one-fold objects, looked upon as Stomas (lit. ' means of
praise ').
XI 11 KANDA, 3 ADHYAVA, 3 BKA1I.MA.VA, IO. 335
twenty-one-versed, run counter to one another :
were he to brinsj them together, the Sacrificer would
suffer harm, and his sacrifice would be destroyed.
8. There may, indeed, be a twelvefold altar, and
eleven stakes. When the altar is a twelvefold
one — twelve months being a year — it is the year,
the sacrifice, he obtains. When there are eleven
stakes, then that Yira^" (metre), the Ekada^ini \ is
contrived ; and that which is its eleventh (stake)
is its teat : thereby he milks it.
9. As to this they say, ' If there were a twelvefold
altar, and eleven stakes, it would be as if one were
to drive on a cart drawn by one beast.' There are
the twenty-one-fold altar, the twenty-one-fold Stoma,
and twenty-one stakes : that is as when one drives
with side-horses.
10. That twenty-one-fold one, indeed, is the head
of the sacrifice ; and, verily, he who knows three
heads on the Asvamedha, becomes the head of
kings. There are the twenty-one-fold altar, the
twenty-one-fold Stoma, and twenty-one stakes: these
are the three heads on the Asvamedha ; and, verily,
he who thus knows them becomes the head of
kings. And, indeed, he who knows the three tops
on the A-rvamedha, becomes the top of kings ; — ■
there are the twenty-one-fold altar, the twenty-one-
fold Stoma, and twenty-one stakes : these, indeed,
are the three tops on the Asvamedha ; and, verily.
he who thus knows them becomes the top of
kincrs.
o
1 Viz. the set of eleven (stakes), here represented as a cow ; but
in order to assimilate it to the Vir%, or metre consisting of ten
syllables, the eleventh stake is made the teat or udder of the
cow.
336 SATAPATHA-BRAHMAA'A.
Fourth BrAhmajva.
i. Verily, the horse is slaughtered for all the
deities : were he to make it one belonging to
Pra^apati (exclusively), he would deprive the deities
who are co-sharers of their share. Having made
ghee (to take the part of) portions (of the horse's
body) he makes oblations ] to the deities in mention-
ing them one by one with (Va<f. S. XXV, 1-9),
'The Grass (I gratify) with the teeth, the
Lotus with the roots of the hair, ...:' the
deities who are co-sharers he thus supplies with
their share. When he has offered the Arawye
*nu/£ya (oblations)2, he offers the last oblation to
1 These oblations of ghee, apparently amounting to 13 2, are made,
after the principal flesh-portions have been offered, viz. in the
interval between the ghee oblation to Vanaspati (the lord of the
forest, or the plant, Soma) and the Svish/ak/7't oblation, for which see
part ii, pp. 208-9 ! eacn formula, as a rule, containing the name of
some divinity, and that of some part of the body of the horse sup-
posed to be represented by the ghee (by four ladlings of which the
offering spoon is filled each time). Mahidhara, apparently in
accordance with the Brahma;/a, supplies ' prinami (I gratify) ' with
each (complete) formula which then concludes with ' svaha (hail)! '
According to other authorities, however, these formulas are each
to be divided into two separate dedicatory formulas : — ' To the Grass
hail! To the Teeth hail!' &c— The last of the 132 oblations
(with the formula, 'To Gaimbaka, hail !') is, however, withheld for
the present to be offered (or perhaps the formula alone is to be
muttered) at the end of the purificatory bath (avabhr/tha) towards
the end of the sacrifice on the third day.
2 The term ' ara;/ye*nu£ya' ('to be recited in the forest') we
met before (IX, 3, 1, 24) as applying to the last of seven cakes
offered to the Maruts immediately after the installation of Agni
(the sacred fire) on the newly-built altar. The formula used for
that cake is the so-called Vimukha-verse, Va§\ S. XXXIX, 7. This
XIII KA.VDA, 3 ADHYAYA, 4 I5RAHMA.VA, 3. 337
Heaven and Earth ; for all the rods are established
in heaven and on earth : it is them he thereby
gratifies. Now the gods and the Asuras were
contending together.
2. They (the gods) spake, ' We are the Agnaya^
Svish/ak/7ta// l of the horse (sacrifice) ; let us take
out for ourselves a special share : therewith we
shall overcome the Asuras.' They took the blood
for themselves in order to overcome their rivals :
when he offers the blood to the S vish/ak/'zts,
it is in order to overcome (his own) rivals ; and
the spiteful rival of him who knows this is undone
by himself.
3. The first oblation (of blood) he offers 2 in the
verse is followed in the Sawhita by a series of twenty formulas
(ib. 8-9) of a similar nature to those referred to in the preceding
note (i. e. consisting each of a deity and a part of the body of
the horse — ' Agni I gratify with the heart,' etc.), and these again
by forty-two expiatory formulas (' To the hair, hail ! ' &c, ib. 10-
13), ending with, 'To Yama, hail! To Antaka (the Ender),
hail ! To Death, hail ! To (the) Brahman, hail ! To Brahman-
slaying, hail ! To the All-gods, hail ! To Heaven and Earth, hail ! '
These sixty-two formulas are used with as many ghee-oblations,
which are to be performed immediately after the 131st of the
previous set of oblations. Prior, however, again to the last of the
forty-two expiatory oblations, (viz. the one made with ' To Heaven
and Earth, hail ! ') there is another set of sixteen oblations (XIII, 3,
6, 1 seqq.), the so-called ' A^vastomiya ahutaya// ' or 'oblations
relating to the Stomas of the horse (sacrifice),' each of which has
a complete couplet for its offering-formula (Va^. S. XXV, 24-39).
To all these three sets of oblations the term ' arawye * nuXya ' is here
extended by the author. At the end of the third set this succession
of ghee-oblations is concluded with the last expiatory oblation, that
to Heaven and Earth ; whereupon the ordinary flesh-oblation to
Agni Svish/ak/Yt is performed.
1 I. e. the (three) fires, the makers of good offering.
2 The formula for each of these three special blood-oblations —
[44] z
338 DATAPATH A-BRAIIMAJVA.
throat (gullet) of the Gomr/ga ' ; for Gom/Vgas
are cattle, and the Svish/akm is Rudra : he thus
offered immediately after the ordinary Svish/akr/t oblation, and
being, in fact, the special Svish/akrz't of the Ajvamedha — is
'Agnibhva// svish/akri'dbhya/z svaha, i.e. to the (three) Agnis, the
makers of good offering, hail ! '
1 ' Gom/Yga ' is usually taken by the commentators, and in our
dictionaries, as another name of the ' Gavaya,' variously called
Gayal, Bos Gavaeus, Bos frontalis, or Bos cavifrons, a species of
wild cattle found in various mountain districts of India (especially
on the eastern boundaries of Bengal, and in Malabar, as also in
Ceylon), and frequently domesticated amongst the hill-tribes, by
whom it is valued for its flesh and milk (cf. Colebrooke's paper.
As. Res. VIII, p. 511 seqq.). The Gavaya itself is, however, as
Colebrooke remarks, confounded by some Sanskrit writers with
the 'JRisyaL,' which he takes to be the buck of the painted, or white-
footed (or slate-coloured) Antelope, the Portax pictus (or Antelope
picta), also called by the vernacular names of Nilgau or (Mahr.)
Nilsray, whilst the female is called ' rohit ' in Sanskrit. All these
three animals occur amongst the wild animals to be used as
quasi-victims, but ultimately released on the second day of the
Aivamedha; and I am inclined to think that they are three
different animals. To show that the Risya. and the Gavaya can-
not be the same animals, Colebrooke already refers to the fact
that three AY.vvas (consecrated to the Vasus) and three Gavavas
(to Brzhaspati) occur as victims side by side in Va^asaneyi-
saflzhita XXIV (27 and 28); and in the same way a Gomrzga,
sacred to Pra^apati and Yavu, is mentioned immediately after,
ib. 30; whilst another, sacred to Pra^ipati, was, as we saw, one
of the two animals tied along with the horse to the central stake
(see XIII, 2, 2, 2). Taitt. S. II, 1, 10, 2, treating of the sacrifice
of a Gomrz'ga to Yayu, remarks that it is neither a domestic
animal (or cattle, paju) nor a wild one; and Saya«a explains it as
a cro.^s between a female deer (or antelope, m?-/gi) and a bull
that has gone with his cows to graze in the forest; whilst, on
Taitt. Br. Ill, 8, 20, 5, he leaves one to choose between its being
a vicious bull (dhfirto balivarda//), dangerous to men, or an animal
'of mixed breed, sprung from a cow and a male gazelle or
antelope (gohariwayo/;, or possibly, from parent beasts of the
bovine and antelope species).' In this latter passage, the editor
XIII KANDA, 3 ADHYAVA, 5 URAIIMAA'A, I. 339
shields the cattle from Rudra, whence Rudra does
not prowl after the cattle where this oblation is
offered at the A^vamedha.
4. The second oblation ' he offers on a horse-
hoof; for the one-hoofed (animals) are cattle, and the
Svish/ak; /t is Rudra: he thus shields the cattle from
Rudra, whence Rudra does not prowl after the cattle
where this oblation is offered at the A^vamedha.
5. The third oblation he offers in an iron bowl ;
ior the people (subjects) are of iron 2, and the
Svish/akm is Rudra : he thus shields the people
from Rudra, whence Rudra does not prowl after
the cattle where this oblation is offered at the
Asvamedha.
Fifth Brahmajva.
1. Verily, there are deaths3 connected with all
the worlds ; and were he not to offer oblations to
them, Death would get hold of him in every world :
of the Brahmawa (in the list of contents, p. 53) takes it to mean
' wild cattle (Nilagao gom/Yga, erroneously explained as a cross
between a deer and a cow).' which would be a probable enough
explanation, if the Risya. were not the Nilgau ; whilst otherwise
the animal might belong to some other species of bovine antelopes
no longer found in India.
Whilst the first of these oblations must take place immediately
after the ordinary Svish/akm of the animal sacrifice, the second
may be postponed til after the ' after-offerings ' ; and the third till
after the ' Patnisawya^as.' See also XIII, 5, 3, 8 seq.
2 That is, their value — as compared with that of the king or
nobles, and the Brahmawas — is that of iron, compared with that of
gold and silver; cp. XIII, 2, 2, 19.
3 That is. according to Saya/za, on Taitt. Br. Ill, 9, 15, 1,
causes of death, such as diseases, &c.
Z 2
340 SATAPATHA-BRAHMA2VA.
when he offers oblations to the Deaths1, he
wards off Death in every world.
2. Concerning this they say, ' If, in offering, he
were to name them all, saying, " To such 2 (a death)
hail ! To such (a death) hail ! " he would make
that manifold death his enemy 3, and would give
himself over to Death.' Only one oblation he
offers to one of them, with, 'To Death, hail!'
for there is indeed but one Death in yonder
world, even Hunger • : it is him he wards off in
yonder world.
3. A second oblation he makes with, 'To Brahman-
slaying, hail !' for, doubtless, a murder other than the
slaying of a Brahman is no murder; but that — to
wit, the slaying of a Brahman — is manifestly murder:
he thus manifestly wards off Death5.
1 The oblations referred to in this Brahmawa (§§ 1-4) occur
towards the end of the second set of ' ara;/ye*nuX'ya' obla-
tions mentioned above, p. 336, note 2, where the formulas
are given. According to Tailt. Br., 1. c, however, these final
oblations are to be performed — like that to Gumbaka (Varuwa) —
at the time of the purificatory bath, which, indeed, may also be
intended by our Brahmawa, though Katyayana and Mahidhara
seem to offer no indications to that effect. It is clear that these
final oblations must have formed the subject of considerable
discussion among the early ritualists.
- That is, according to Sayawa (Taitt. Br.), ' To death in the
shape of disease, to deatli in the shape of poverty, &c.' Hari-
svamin, on our passage, has merely, 'Amushmai pitr/lokaya
m/v'tyave' — ' To death (in the shape of) the world of the Fathers,'
which is not very clear.
3 Or, perhaps, he would make himself many a death-enemy
(bahuw mruyum amitraw kurvita), the two nouns being taken
as in apposition to each other; cf. p. 146, note 1.
4 See X, 6, 5, 1.
5 Or, he thus wards off what is manifestly Death (Death in
person).
XIII KANDA, 3 ADHVAVA, 6 BRAIIMA.VA, 2. 34 1
4. MuWibha Audanya1 it was who discovered
this atonement for the slaying of a Brahman ; and
when one offers the oblation to the Brahmahatya he
prepares a remedy for the slayer of a Brahman by
satisfying Death himself with an oblation, and
making a protection- for him (the slayer). At
whosoever's A_cvamedha, therefore, this oblation is
ottered, even if in after-times 3 any one in his family
kills a Brahman, he thereby prepares a remedy
(expiation) for him.
Sixth Brahmaxa.
1. When the horse was slaughtered, the life-sap4
went out of it ; it became the A^vastomiya (set
of oblations6): when he offers the Asvastomiva
(oblations) he indeed supplies the horse with
life-sap.
2. He performs it with ghee; for ghee is life-sap,
and the A.yvastomiya is life-sap : by means of life-
1 That is, according to Harisvamin, the son of Udanya (Odana.
St. Petersb. Diet.), Taitt. Br. Ill, 9, 15, 3, has Mu;/</ibha Audanyava
(i.e. the son of Udanvu. Say.) instead. The Taitt. Br., besides,
makes the crime to be expiated here to be, not ' brahmahatya,' but
'bhrfaahatya,' the killing of an embryo. Saya;/a, however, there
allows to 'bhruwa' optionally its later meaning of 'a Brahmawa
versed in the three Vedas and the sacrificial art (kalpa),' and the
Taitt. Br. itself, at all events, takes this oblation to ' bhruwahatya '
to atone likewise for the slaying of a Brahmawa.
2 Harisvamin explains 'paripanam' by ' parLrish/aw vanantam
panam ' (?); whilst Saya#a, in Taitt. Br., takes it in the sense of
■ sarvata^ patram," i.e. having made the Sacrificer 'a thoroughly
worthy person.'
3 Harisvamin here unwarrantably takes ' apari-hu ' in the sense
of : in past times.'
4 Or, sacrificial essence.
5 See p. 336, note 2.
}4 2 SATAPATHA-BRAHMA2VA.
sap he thus puts life-sap into it. He performs
with ghee, for that— to wit, ghee — is the favourite
resource of the gods : he thus supplies them with
their favourite resource.
3. Having performed the Awastomiya (set of)
oblations, he offers the Dvipadas l ; for the Asva-
stomiya is the horse, and the Dvipada is man, for
man is two-footed (dvipad), supported on two (feet):
he thus supplies him with a support.
4. Concerning this they say, ' Is the A^vastomiya
to be offered first, or the Dvipada ? ' The Asva-
stomlya, surely, is cattle, and the Dvipada is man :
inasmuch as he performs the Dvipadas after perform-
ing the Arvastomiya, man subsequently establishes
himself amongst cattle.
5. Sixteen Arvastomlya oblations he performs,
tor animals (cattle) consist of sixteen parts 2 : that
is the measure of cattle, and he thus supplies cattle
with their (right) measure. Were he to offer either
less or more, he would deprive cattle of their (right)
measure. Sixteen he offers, for cattle consist of
sixteen parts : that is the measure of cattle, and
he thus supplies cattle with their (right) measure,
lie offers no other as a final oblation3: were he
to offer another as a final oblation, he would lose
' The formulas of the six dvipadas — i.e. (verses) consisting of
two p'ulas arc found V&g. S. XXV, 46-47.
.^ee XII, 8, 3, 13 ; for a. highly artificial explanation of the six-
teen puts of the man Pra^ipaii, probably intended here, X, 4, 1, 17.
Elsewhere those of animals are explained as including head, neck,
trunk, tail, the four legs and eight (laws; see Weber, Ind. Stud. IX,
p. 111, note.
1 This would seem to be directed against the practice of
performing the oblation to Heaven and Earth immediately after
the A^vastomiyas, see p. 336, note 2.
XIII KANDA, 3 ADIIVAVA, 6 BRAhMAJVA, 6. 343
his support. The Dvipadas he offers last, for
Dvipadas are a support : he thus finds a support
(establishes himself). With, 'To 6*umbaka hail ! '
he offers, at the purificatory bath, the last oblation ' ;
for Cumbaka is Varu#a : by sacrifice he thus
manifestly redeems himself from Varuwa. He
offers it on the head of a white-spotted 2, bald-
headed (man) with protruding teeth 3 and reddish
brown eyes ; for that is Varu//a s form : by (that)
form (of his) he thus redeems himself from Varu#a.
6. Having stepped out (of the water) he prepares
twelve messes of cooked rice for the priests, or
performs twelve ish/is. Concerning this they say.
These — to wit. ish/is — are a form of sacrifice : were
he to perform ish/is, the sacrifice would be ready
to incline towards him ; but he would become the
worse for it, for, surely, of exhausted strength now
are the metres (offering formulas) of him who has
performed the Soma-sacrifice ; — how could he make
use of them so soon ? For when the sacrifice is
complete, Va>6 (speech and sacred writ ') is wholly
gained, and, being gained, it now is exhausted in
strength, and, as it were, wounded and mangled ;
but sacrifice is speech : hence he should not make
use of it.'
1 See p. 336, note 1.
2 ? Or, pale. Saya«a, on Taiit. Br. Ill, 9, 15, 3, explains
•jukla' by • X'itrin ' (? having white spots, or affected with white
leprosv). Ilarisvamin does not explain the word.
8 Harisvamin explains ' viklidha ' by ' dantura,' i.e. one who has
projecting teeth ; whilst Sayawa, 1. c, explains it by either ' given
to perspiring (svedaimthuarira),' or ' moist-bodied (? leprous, or,
old, in bodily decay, viklinnadeha).'
4 Cf. V, 5, 5, 12 'that triple Veda is the thousandfold progeny
of Va*.'
344 SATAPATIIA-BRAIIMAiVA.
7. Having stepped out (of the water) he should
certainly prepare twelve messes of rice for the
priests ; for cooked rice is Pra^apati, and Pra^apati
is the year, Pra^apati is the sacrifice : it is the year,
the sacrifice, he thus gains, and the sacrifice becomes
ready to incline towards him, and he does not
become the worse for it.
Seventh Bratima;va.
1. Verily, this is the sacrifice called Strengthful :
wherever they worship with this sacrifice, everything
indeed becomes strong.
2. Verily, this is the sacrifice called Plenteous :
wherever they worship with this sacrifice, everything
indeed becomes plentiful.
3. Verily, this is the sacrifice called Obtainment :
wherever they worship with this sacrifice, everything
indeed becomes obtained.
4. Verily, this is the sacrifice called Distinction :
wherever they worship with this sacrifice, everything
indeed becomes distinct1.
5. Verily, this is the sacrifice called Severance :
wherever they worship with this sacrifice, every-
thing indeed becomes severed2.
6. Verily, this is the sacrifice called Irood-
abounding : wherever they worship with this sacri-
fice, everything indeed becomes abounding in food.
7. Verily, this is the sacrifice called Sapful :
1 Svakarmasu bhagena sthapitam (? confined respectively to its
own functions), comm.
2 I Iarisvamin supplies ' akaryebhya// ' — is kept away from what
it is forbidden to do, or from what is not one's business.
xin kaa\da, 3 adiivava, 8 brAhmawa, i. 345
wherever they worship with this sacrifice, every-
thing indeed becomes rich in sap (or drink).
8. Verily, this is the sacrifice called Abounding in
holiness : wherever they worship with this sacrifice,
the Brahma^a is born as one rich in holiness.
9. Verily, this is the sacrifice called Excelling in
hitting : wherever they worship with this sacrifice,
the Ra^anya is born as one excelling in hitting (the
mark).
10. Verily, this is the sacrifice called the Long
(wide) one : wherever they worship with this
sacrifice, a wide tract of forest-land will be
provided '.
11. Verily, this is the sacrifice called Fitness:
wherever they worship with this sacrifice, everything
indeed becomes fit and proper.
12. Verily, this is the sacrifice called Support
(foundation) : wherever they worship with this
sacrifice, everything indeed becomes supported
(firmly established).
Eighth Brahmaata.
F.xpiatory Offerings.
1. Now, then, of the expiations. If the sacrificial
horse were to couple with a mare, let him in addition
prepare a milk (oblation) to Vayu ; — Vayu doubtless
is the transformer of seeds, for Vayu (the wind)
is the vital air, and the vital air is the transformer
1 That is, as would seem, either as a protection from neighbour-
ing countries, or as room for spreading, and as pasture-land.
Cf., however, XIII, 2-4, 2, 4, where, as in Ait. Br. Ill, 44; VI, 23,
such a belt of jungle is referred to as a source of danger to the
inhabitants of a country.
346 satapatha-brAhm \n \.
of seeds : by means of seed he thus puts seed
into it.
2. And if disease were to befal it, let him in
addition prepare a pap to Pushan, for Pushan
rules over beasts (cattle) ; and, indeed, he thereby
gratifies him who owns cattle and rules over cattle ;
and it (the horse) thereby indeed becomes free from
disease.
3. And if sickness without (visible) injury1 were
to befal it, let him in addition prepare for (Agni)
Vai-s-vanara a cake on twelve potsherds, with the
earth serving for potsherds2; for Yauvanara is this
(earth) : he thereby gratifies this (earth), and it (the
horse) becomes free from disease.
4. And if an eye-disease were to befal it, let him
in addition prepare a pap to Surya;- — the Sun,
doubtless, is the eye of creatures, for when he rises
everything here moves : by means of the eye (of
the world) he thus bestows the eye upon it. And
as to why it is a pap (/am), it is because by means
of the eye this self (body or mind) moves (/'arj.
5. And if it were to die in water, let him in
addition prepare a barley pap to Varu/za, for
Varuwa seizes him who dies in water: he thereby
thus gratifies that very deity who seizes it, and,
thus gratified, he approves his slaughtering another
(horse), and he slaughters it as one approved by
that (deity). And as to why it is (prepared) of
barley, it is because barley belongs to Varu»a.
6. And if it were to get lost, let him in addition
1 Viz. such as fever, coinm.
2 That is, spreading them on the earth, or on clods of earth,
coinm.
XIII KAXDA, 4 ADIIVAVA, I BRA 1 1 M A.VA, 3. 347
perform an ish/i with three sacrificial dishes — a cake
on one potsherd for Heaven and Earth, a milk
(oblation) for Yavn, and a pap for Surya; — for
whatsoever is lost, is lost within heaven and earth ;
and the wind blows upon it, and the sun shines
upon it ; and nothing whatever is lost out of (the
reach of) these deities. And even by itself1 this
(ish/i) is the recoverer of what is lost ; and even
if anv other thing of his were to get lost let him
perform this very offering, and he verily finds it.
And if enemies were to obtain the horse, or if it
were to die (either in any other way) or in water -,
let them bring another (horse) and consecrate it by
sprinkling: this, indeed, is the expiation in that
case.
Fourth Adhyaya. First Braiima.ya.
1. Pra^apati desired, 'Would that I obtained all
my desires ! would that I attained all attainments ! '
He beheld this three days' Soma-sacrifice, the
A.rvamedha, and took possession of it, and sacrificed
with it : by sacrificing therewith he obtained all his
desires, and attained all attainments ; and, verily,
whosoever performs the Asvamedha sacrifice obtains
all his desires, and attains all attainments.
2. Concerning this they say, ' In what season is
the beginning (to be made) ?'-— ' Let him begin it
in summer,' say some, ' for summer is the Kshatriya's
season, and truly this — to wit, the A^vamedha- — is
the Kshatriya's sacrifice.'
3. But let him rather begin it in spring ; for
1 That is, even independently of the horse-sacrifice.
2 That is to say, if it were to die by getting drowned, or in any
other way.
^
48 SATAFATIIA-BRAHMAJVA.
spring is the Brahma//a's season, and truly who-
soever sacrifices, sacrifices after becoming, as it
were, a Brahmawa : let him therefore by all means
begin it in spring.
4. And six days, or seven days, before that full-
moon of Phalguna, the officiating priests meet
together — to wit, the Adhvaryu, the Hotrz", the
Brahman, and the Udga.tr/; for under these1 the
other priests are.
5. The Adhvaryu prepares for them a priest's
mess of rice sufficient for four persons : the meaning
of this has been explained 2. Four bowlfuls, four
double handfuls, four handfuls : twelvefold this is —
twelve months are a year, and the year is every-
thing, and the Asvamedha is everything — thus it is
in order to his gaining and securing everything.
6. Those four priests eat it : the meaning of this
has been explained. He (the Sacrificer) gives to
them four thousand (cows) in order to his gaining
and securing everything, for a thousand means
everything, and the Arvamedha is everything.
And (he gives them) four gold plates weighing
a hundred (grains) : the meaning of this has been
explained 3.
7. The Adhvaryu then, hanging a gold ornament
(nishka) round him, makes him mutter (Va^. S.
XXII, i), 'Fire thou art, light and immor-
tality,'— for gold, indeed, is fire, light4, and
1 Or, along with these, included in them (are the assistant
priests).
• Sec XIII, 1, 1, 1 ; 4 (cf. II, 1, 4, 4).
8 XII, 7, 2, 13.
' Perhaps Mahulhara is right in taking ' .mkram ' here in the
sense of 'seed' (Agner vfryam); cf. II, 1, 1, 5; XIII, 1, 1, 4.
XIII KAXDA, 4 ADHYAYA, I BRAHMAtfA, 10. 349
immortality: fire (fiery mettle), light (brilliance),
and immortality he thus bestows upon him ; —
'protector of life, protect my life!' he thereby
bestows life (vital strength) upon him. With
a view to commencing the sacrifice, he then says
to him, 'Restrain thy speech!' for the sacrifice is
speech.
8. Four (of the king's) wives are in attendance —
the consecrated queen, the favourite wife, a discarded
wife, and the Palagali l, all of them adorned and
wearing gold ornaments (neck-plates) — with the view
of the completeness of conjugal union. With them
he enters the hall of the sacrificial fires — the
Sacrificcr by the eastern, the wives by the southern,
door.
9. When the evening-offering 2 has been per-
formed, he lies down with his favourite wife
behind the Garhapatya hearth, with his head
towards the north. At the same place :! the other
(wives) also lie down. He lies in her lap without
embracing her4, thinking, 'May I, by this self-
restraint, reach successfully the end of the year ! '
10. When the morning offering has been per-
formed, the Adhvaryu performs a full-offering'^
with a view to his (the Sacrificer's) gaining and
securing everything, for the full means everything,
and the A^vamedha is everything. At this (offer-
ing) he releases speech by (bestowing) a boon.
1 See p. 313, note 2.
2 That is the evening performance of the Agnihotra.
3 Tad eva tatraiva, comm.
* So^ntaroru asawvartaniana/i jete.
5 For particulars regarding the ' piirwahuti," or oblation of
a spoonful of ghee, see part i, p. 302, note 2.
350 SATAPATHA-BRAHMA.VA.
saving, ' I grant a boon to the Brahman (priest) : '
(this he does) with a view to his gaining and securing
everything, for a boon is everything, and the A^va-
medha is everything.
ii. The orold ornament which is attached to his
(neck) he then gives to the Adhvaryu : in giving
it to the Adhvaryu he secures to himself immortal
life, for gold means immortal life.'
12. For the object of (gaining) the road, and in
order not to lose the mouth (mukha) of the sacrifice,
he then prepares an ish/i-offering l to Agni. For,
indeed, all the deities have Agni for their mouth,
and in the Asvamedha are (contained) all objects
of desire : ' Having, at the outset (mukha/a//),
gratified all the gods, may I obtain all my desires ! '
so he thinks.
13. For this (offering) there are fifteen kindling-
verses z ; for fifteenfold is the thunderbolt, and the
thunderbolt means vigour : with the thunderbolt
(of) vigour the Sacrificer thus from the first repels
evil. The two butter-portions relate to the slaying
of Vn'tra8, with a view to the repelling of evil, for
1 Viz. a cake (on eight kapalas) to Agni Pathik/v't, ' the path-
maker '—or, according to Asv. Sr. X, 6, 3, to Agni Mftrdhanvat
(' forming the head/ so called from the formulas used containing
the word 'head).' For a similar special offering to the same
deity see XII, 4, 4, 1 (cf. XI, 1, 5, 5).
2 See part i,j>. 95 scqq. (especially I, 3, 5, 5-7).
3 The two A^yabMgas, or butter-portions to Agni and Soma,
are said to be ' VWtra-slaying ' (vartraghna), or to relate to the
slaying of Wz'tra, when their anuvakyas, or invitatory formulas,
are the two verses 2??g-veda VI, 16, 34 (agnir vr/tra«i ^ahghanat,
'May Agni slay the Wztras'), and I, 91, 5 (tvaw somasi salpatis
tvara ra^-ota vmraha. 'Thou. O Soma, art the true lord, thou art
the king and the slayer of W/tra,' &c). This is the case at the Full-
moon sacrifice, whilst at the New-moon sacrifice the two butter-
XIII KANDA, 4 ADHYAYAJ I r.RAIIMAAW, 13. 35 1
Vr*tra is evil. [The verses, Va;r. S. XIII, 14, 15,]
' Agni, the head, the summit of the sky. . . V
and ' Be thou the leader of the sacrifice and
the realm of space (whither thou strivest
with auspicious teams: thy light-winning
head hast thou raised to the sky, and thy
tongue, O Agni, hast thou made the bearer
of the offering),' pronounced in a low voice, are
the anuvakya and ya^ya of the chief oblation. The
one contains (the word) ' head,' the other (the verb)
' to be,' — for the head, assuredly, is he that shines
yonder : thus it is in order to secure him (the Sun) ;
and as to why (the other) contains (the verb) ' to
be,' — he thereby secures that which is (the real,
truly existent). The Sawya^yas - are two vira^"-
verses 3 ; for that— to wit, the Vira^ — is the metre
portions are said to be ' vr/dhanvant,' or 'relating to growth,'
because the anuvakyas used on that occasion are two verses
containing forms of the root vridh, 'to grow,' viz. VIII, 44, 12
(agnih pratnena manmana . . . kavir viprewa vavndhe, 'Agni has
grown strong by the old hymn, — as the wise one by the priest ')
and I. 91, 1 1 (Soma girbhish /va vaya/a vardhayamo vaX'ovida^ ....
'O Soma, we magnify thee (make thee grow) by our songs, skilful
in speech '). In the same way the one or the other form is used
in different ish/is. At I, 6, 2, 12, the translation, 'the two butter-
portions should be offered to the W/ira-slayer (Indra) ' should
therefore be altered to ' the two butter-portions relate to the slaying
ofVritra' (or, 'are Vrrtra-slaying ').
. ' See VII, 4, 1, 41.
2 That is, the two formulas used with the oblation to Agni
Svish/akr/t.
Whilst the normal performance of an ish/i requires two
trieh/ubh- verses (/?/'g-veda X, 2. 1 ; VI, 15, 14; cf. part i, p. 202.
notes 2 and 3) for the invitatory and offering formulas of the
oblations to Agni Svish/ak/Yt, two vira^-verses are frequently
prescribed, certain verses of the Vira^-hymn ivVg-veda VII, 1, being
chiefly used for this purpose; e. g. v. 3 as the anuvakya, and v. 18
as the yagyi for the Svish/akm of the oblation to Aditi at the
^52 DATAPATH A-BRAIIMAiVA.
belonging to all the gods, and all objects of desire are
(contained) in the Asvamedha : ' Having gratified all
the gods, may I obtain all my desires ! ' so he thinks.
The sacrificial fee is sfold weighing a hundred
(grains) : the meaning of this has been explained.
14. He then prepares a (pap) for Pus ha n, for
Pushan is the overlord of roads : he thus secures
successful progress to the horse. But Pushan is
also this (earth) : he thus makes this (earth) its
guardian, for neither injury nor failure befals him
whom this (earth) guards on the way ; and this
(earth) he thus makes its guardian.
15. For this (offering) there are seventeen
kindling-verses1, for the obtainment of the Asva-
medha, for Pra^apati is seventeenfokl, and the
Asvamedha is Pra^apati. The two butter-portions
are possessed of ' growth V even for the growth
of the Sacrifices [The verses, Va^. S. XXXIV,
41, 42,] ' Pushan, in thy sway we [shall never
suffer harm, we (who) here are singers of
thy praises],' and 'The hymn (?) lovingly
composed by desire of praise hath reached
Adhana (see part i, p. 307, note 3), and the Diksha/nyesh/i ; and
vv. 14, 15 as y;'i^va and anuvakya of the Svish/akr/t of the
l'i j\;wmcsh/i. It is doubtless the two former verses, commonly
employed at special ish/is (cf. part i, p. 164, note 3\ which are to
be used on the present occasion.
1 See part i, p. 112, note 1.
2 That is, they are performed with two invitatorv formulas
containing the verb ' to grow,' see p. 350, note 3. Whilst our
Brahmawa thus prescribes the two invitatorv formulas used for the
butter-portions of the New-moon sacrifice, A-rvalayana (St. X, 6, 6)
prescribes two verses containing the verb 'as' (or 'bhu'), viz.
/?/g-vedaV, 13, 4, tvam agne sapratha asi; and I, 91, 9, soma yas
te mayobhuva fitaya^ santi dajushe tabhir no * vita bhava.
XIII KANDA, 4 ADIIYAYA, 2 BRAHMAJVA, I. 353
the guardian of every path : (may he, Piishan,
grant unto us draughts of light (?), and fulfil
our every prayer!'), pronounced in a low voice,
are the anuvakya and ya^ya of the chief oblation.
The one contains (the word) ' sway,' the other (the
word) 'path'; for sway is vigour: (thus it is) in
order to his gaining and securing vigour ; and as
to why (the other) contains (the word) ' path,' he
thereby secures successful progress to the horse.
The invitatory and offering formulas of the Svish/a-
k//t are two anushAibh verses ! ; for the Anush/ubh
is speech, and Pra^apati is speech, and the Asva-
medha is Pra^apati : thus it is for the obtainment
of the Asvamedha. The priests' fee consists of a
hundred garments, for that — to wit, the garment —
is man's outward appearance, whence people (on
seeing) any well-clad man, ask, ' Who can this be ? '
for he is perfect in his outward appearance : with
outward appearance he thus endows him. There
are a hundred of them, for man has a life of
a hundred (years), and a hundred energies : life,
and energy, vigour, he thus gains for himself.
Second Braiimajva.
1. Whilst this (offering to Piishan) is being per-
formed, the horse, having been cleansed, is led up —
being one which is marked with all colours, or which
is perfect in speed, worth a thousand (cows), in its
prime, and without its match under the right-side
yoke 2.
A,
1 Viz. according 10 Asv. St. X, 6, 7, — 7?/g-veda I, 45, 6 (tvaw
/fcitra-rravastama) and V, 25, 7 (yad vasish/7/aw yad agnaye).
2 Thus Ilarisvamin, — ' anyebhyo dakshiwadhuryebhya utkr/'sh-
[44] A a
354 SATAPATIIA-BRAIIMAiVA.
2. And as to its being one marked with all
colours, it is for the sake of his (the Sacrificer's)
obtaining and securing everything, for colour (out-
ward appearance) is everything, and the Aivamedha
is everything. And as to its being perfect in speed,
it is for the sake of his obtaining and securing
vigour, for speed is vigour. And as to its being
worth a thousand (cows), it is for the sake of his
obtaining and securing everything, for a thousand
means everything, and the Arvamedha is every-
thing. And as to its being in its prime, it is for
the sake of his obtaining unlimited vigour, for such
a one that is in the prime (of youth) increases to
unlimited vigour. And as to its being without
its match under the right-side yoke, it is for the
sake of his obtaining yonder (sun), for that (horse)
indeed is he that shines yonder, and assuredly there
is no one to rival him.
3. As to this, Bhallaveya, however, said, 'That
horse should be of two colours, black-spotted \ for
that (horse) was produced from Pra^apati's eye, and
this eye is of two colours, white and black : he thus
endows it with its own colour.'
4. But Satyaya^/H said, 'That horse should be
of three colours, its forepart black, its hindpart
white, with a wain for its mark in front; — when
its forepart is black it is the same as this black
of the eye ; and when its hindpart is white it is
the same as this white of the eye; and when it has
a wain for its mark in front, that is the pupil ; such
fah : ' hardly ' one which finds no (worthy) yoke-fellow' (St. Petersb.
Diet.).
1 Or, black with some other colour.
XIII KA.v/)A. 4 ADIIVAVA, 2 BRAHMAJVA, 7. 355
a one, indeed, is perfect in colour '.' Whichever
of these, then, should be ready at hand, either
a many-coloured one, or one of two colours, or one
of three colours with a wain for its mark, let him
slaughter it : but in speed it should certainly be
perfect.
5. In front (of the sacrificial ground) there are
those keepers of it ready at hand, — to wit, a
hundred royal princes, clad in armour ; a hundred
warriors armed with swords ; a hundred sons of
heralds and headmen, bearing quivers filled with
arrows '-' ; and a hundred sons of attendants 3 and
charioteers, bearing staves ; — and a hundred ex-
hausted, worn out horses 4 amonest which, having
let loose that (sacrificial horse), they guard it.
6. He then prepares an (ish/i) offering to Savitrr'
— a cake on twelve potsherds to Savitrz' Prasa-
vitrt — thinking, 'May Savitrz impel this my sacri-
fice ! ' for Savitr?" (the sun), indeed, is the impeller
(prasavit/7).
7. For this (offering) there are fifteen kindling-
1 One would expect an ' iti ' here.
2 Or, furnished with bundles of arrows, — ishuparshiwa^, for
which Katy. XX. 2, n, has ' kalapina// ' (=jaravapanabhastra-
vanta^ schol.). Harisvamin explains it as if it were equivalent
to ' ishuvarshiwa//,' ' showering arrows.'
3 Harisvamin takes 'kshattra' as the body of revenue-officers
(lax-gatherers, &c), ' ayavyayadhyakshasamuha//.'
4 That is, according to Harisvamin, over twenty-four years old ;
his explanation being based on the etymology of ' nirash/am ' as
' outside the eight ' (viz. characteristics of age in horses, each of
which is supposed to hold good for three years).
6 The three ish/is to Savitrz', treated of in paragraphs 6-17,
as well as the proceedings subsequent thereto, are repeated every
day during the twelvemonth during which the sacred horse is
allowed to roam about.
a a 2
3 5 6 SAT A PAT 1 1 A-B K A 1 1 MAN A.
verses ; and the two butter-portions relate to the
slaying of Wz'tra \ [The verses, AYg-veda V, 82, 9 ;
VII, 45, 1], 'He who calleth forth all these
beings (with his call, may he, Savitrz, quicken
us) !' and ' May the divine Savitr/ come hither,
treasure-laden, (filling the air whilst driving
with his steeds; holding in his hand many
things meet for man; and laying to rest and
awakening the world),' pronounced in a low
voice, are the invitatory and offering formulas of
the chief oblation. Those of the Svish/akm are
two viraf-verses 'K The priests' fee is gold weigh-
ing a hundred (grains) : the meaning of this has
been explained.
8. Whilst the fore-offerings of this (ish/i) are
being performed, a Brahman lute-player, striking
up the uttaramandra (tune 3), sings three strophes
composed by himself (on topics4 such as), 'Such
a sacrifice he offered, — Such gifts he gave : ' the
meaning of this has been explained 5.
9. He then prepares a second (offering) — a cake
on twelve potsherds to Savitr/ Asavitrz' — think-
ing, ' May Savitrz propel this my sacrifice ! ' for
Savitr?', indeed, is the propeller (asavitr/).
1 See P- 35°, note 3. 2 See p. 351, note 3.
1 Or, touching the uttaramandra lute,— literally, the 'upper
deep' one, i.e. perhaps one the chords of which are pitched in the
upper notes of the lower key. Cf. Scholl. 'on Katy. XX, 2, 8
uttaramandra kz. gayanaprasiddha ; — uttaramandra-sazwgtfdyawi
vi«avam. Ilarisvamin does not explain the term.
Taitt. Br. Ill, 9, 14, 3 mentions three topics — one for each
stanza, — viz. ' thus (such and such gifts) thou gavest, thus (by such
and such sacrifices) thou didst sacrifice, thus thou didst cook
(i.e. with such and such food thou didst regale the priests).'
h See XIII, 1, 5, 6.
XIII KAA7DA, 4 ADI1YAYA, 2 BRAHMAJVA, 12. 357
10. For this (offering) there are seventeen
kindling-verses ; and the two butter-portions are
possessed of that which is1: the (truly) existent
he thereby obtains. [The verses, 7?/g-veda V, 82, 5 ;
VII, 45, 3,] 'All troubles, O divine Savitr/,
(keep from us, do thou send us that which
is good)!' and 'May that mighty god Savitr/
(the lord of treasure, send us treasure;
shedding wide-spread lustre, may he bestow
upon us the joys of mortal life)!' pronounced
in a low voice, are the invitatory and offering
formulas of the chief oblation. Those of the
Svish/akrzt are two anush/ubh verses 2. Silver is
the priests' fee, — for the sake of variety of colour,
and also for the sake of (the horse's) going outside 3
and not going away. It weighs a hundred (grains),
for man has a life of a hundred (years), and
a hundred energies : it is life, and energy, vigour,
he thus secures for himself.
11. Whilst the fore-offerings of this (ish/i) are
being performed, a Brahman lute-player, striking up
the uttaramandra (tune), sings three strophes com-
posed by himself (on topics such as), ' Such
a sacrifice he offered, — Such gifts he gave:' the
meaning of this has been explained.
12. He then prepares a third (offering) — a cake
1 That is, their anuvakyas contain forms of the root ' as '
(or 'bhu'), to be; cf. p. 352, note 2.
2 See XIII, 4, 1, 15. P- 353' n°te «■
3 Viz. going outside the sacrificial ground, and yet not running
away from its keepers, — this, according to the text, would be
symbolically expressed by the gold (which was given as the priests'
fee for the first offering) giving place to silver at the second
offering, but coming in again at the third.
35^ SATAPATIIA-BRAHMAiVA.
on twelve potsherds to Savitrz Satyaprasava
('of true impulse'); for that, indeed, is the true
impulse which is Savitrz's : ' May he impel with
true impulse this my sacrifice ! ' so he thinks.
13. For this (ish/i) there are again seventeen
kindling- verses. The two butter -portions are
possessed of ' wealth V with a view to his obtain-
ing and securing vigour, for wealth is vigour
(strength). [The verses, 7?zg-veda V, 82, 7 ; IV, 54,
4,] 'The all-divine, true lord (we hope to
gain this day by our hymns, Savitrz of true
impulsion),' and ' Indestructible is that (work)
of the divine Savitr?', (that he will ever
sustain the whole world: whatever he, the
fair-fingered, bringeth forth over the extent
of the earth and the expanse of the sky, that
is truly his own),' pronounced in a low voice, are
the invitatory and offering formulas of the chief
offering. Those of the Svish/akrzt (he makes) the
regular ones 2, thinking, ' Lest I should depart from
the path of sacrifice : ' he thus finally establishes
himself in the well-ordered sacrifice. Trish/ubh-
verses they are for the sake of his gaining and
securing (Indra's) energy, vigour, for the Trish/ubh
is the vigour in Indra. The priests' fee is gold
weighing a hundred (grains): the meaning of this
has been explained 3.
14. Whilst the fore-offerings of this (ish/i) are
1 That is, their invitatory formulas contain the word ' rayi '
(wealth). What particular verses arc intended here, I do not
know.
Viz. the trish/ubh-verses i\Yg-veda X, 2, 1 ; VI, 15, 14; see
p ;r,i, note 3.
3 XII, 7, 2, 13.
XIII KA.WDA, 4 ADHYAYA, 2 BRAHMAATA, I 7. 359
being performed, a Brahman lute-player, striking
up the uttaramandra (tune), sings three strophes
composed by himself (on topics such as), ' Such
a sacrifice he offered, — Such gifts he gave : ' the
meaning of this has been explained.
15. When this (offering) is completed, the
Adhvaryu and the Sacrificer rise, and whisper in
the horse's right ear (Va;r. S. XXII, 19), ' Plenteous
by thy mother, strengthful by thy father . . . ! '
the meaning of this has been explained '. They
then set it free towards the north-east, for that —
to wit, the north-east — is the region of both gods
and men : they thus consign it to its own region,
in order to its suffering no injury, for one who is
established in his own home suffers no injury.
16. He says, 'O ye gods, guardians of the
regions, guard ye this horse, consecrated for
offering unto the gods!' The (four kinds of)
human guardians of the (four) regions have been
told, and these now are the divine ones, to wit, the
Apyas, Sadhyas, Anvadhyas 2 and Maruts ; and
both of these, gods and men, of one mind, guard
it for a year without turning (driving) it back. The
reason why they do not turn it back, is that it is
he that shines yonder, — and who, forsooth, is able
to turn him back ? But were they to turn it back,
everything here assuredly would go backward (go
to ruin) : therefore they guard it without turning
it back.
17. He says, ' Ye guardians of the quarters, those
who go on to the end of this (horse-sacrifice) will
1 See XIII, 1, 6, 1 seqq., 3, 7. 1-2 seqq.
2 On these divine beings see Weber, Ind. Stud. IX, p. 6, note.
360 SATAPATIIA-BRAHMAJVA.
become (sharers of) the royal power, they will
become kings worthy of being consecrated ; but
those who do not go on to the end of this (sacrifice)
will be excluded from royal power, they will not
become kings, but nobles and peasants, unworthy
of being consecrated : do not ye therefore be heed-
less, and keep it (the horse) from water suitable for
bathing and from mares ! And whenever ye meet
with any kind of Brahma;/as, ask ye them, " O Brah-
mawas, how much know ye of the Asvamedha ? "
and those who know naught thereof ye may
despoil ; for the A^vamedha is everything, and he
who, whilst being a Brahma^a, knows naught of the
Ai'vamedha, knows naught of anything, he is not
a Brahma^a, and as such liable to be despoiled.
Ye shall give it drink, and throw down fodder for
it ; and whatever prepared food there is in the
country all that shall be prepared for you. Your
abode shall be in the house of a carpenter of
these (sacrificers '), for there is the horse's resting-
place.'
Third Brahmaa'a.
1. Having set free the horse, he (the Adhvaryu)
spreads a cushion wrought of gold (threads) south
of the Vedi : thereon the Hotrt seats himself. On
the right (south) of the Hotr/, the Sacrificer on
a gold stool 2 ; on the right of him, the Brahman
Thus Harisvamin, — teshazrc ka. ya^amananaw madhye ratha-
karo yas tasya gr/he vushmaka/rc vasata//. The plural is probably
meant as including die subjects of the king (cf. XI, 8, 4, 1), and
the villages within reach of which the horse will roam.
2 At XI, 5, 3, 4 ; 7 ' kur/ca ' seems to mean a bunch or pad of
grass, used as a seat. In the present instance it is explained as
xiii kAnda, 4 adiivava, 3 brAhmajva, 3. 361
and V dgAtri on cushions wrought of gold ; in front
of them, with his face to the west, the Adhvaryu on
a gold stool, or a slab of gold.
2. When they are seated together, the Adhvaryu
calls upon (the Hotri), saying, ' Hotrz, recount the
beings : raise thou this Sacrificer above the beings 1V
Thus called upon, the Hotr?', being about to tell the
Pariplava2 Legend, addresses (the Adhvaryu),
'Adhvaryu!' — ' Havai 3 hotar ! ' replies the Adh-
varyu.
3. 'King Manu Vaivasvata,' he says; — 'his
people are Men, and they are staying here4;' —
a seat with feet (sapadam asanam, Schol. on Katy. XX, 2, 19),
or as a seat or stool which has the appearance of a pad (•pi/fra.m
kurX-akrai, ? i.e. with a pad on it). According to Ajv. Sv. X, 6,
10 the king is surrounded by his sons and ministers.
1 Or, perhaps, ' raise this Sacrificer above (or, up to) the things
of the past ; ' but see paragraph 1 5.
2 That is, the ' revolving, recurrent, or cyclic legend,' so called
because it is renewed every ten days during the year.
3 Harisvamin explains this interjection, as if it were 'hvayai' =
pratihvayai, ' I will respond, I am ready to respond ; ' and, though
this is probably a fanciful explanation, the arrangements made on
this occasion are clearly such as to suggest a studied resemblance
to the call and counter-call of the two priests on all occasions
of a solemn utterance of sacrificial formulas, or the recitation of
hymns, as at the Prataranuvaka (part ii, p. 226 seqq.). Katy.
XX, 3, 2, accordingly, calls it the Adhvaryu' s ' pratigara,' or
response. Asv. Sr. X, 6, 13 makes the Adhvaryu's answer ' ho
hotar ' ; and .Sahkh. Sr. XVI, 1 ' hoyi hotar.'
4 The Hotr/'s utterances on the ten days of the revolving period
(as set forth in passages 2-14) occur also, with some variations
of detail, in the manuals denning the Hotr/'s duties, viz. the
Ajvalayana (X, 7) and .Sarikhayana (XVI, 2) Sutras (whilst the
works of the Taittiriyakas seem to have nothing corresponding
to this performance). Both Sutras omit 'rag-a' each time. Ajvala-
yana, moreover, omits also the ' iti ' along with it, because he does
not interrupt the formula by an insertion, as is done here (ity aha)
^62 DATAPATH A-BRA I ! M AAA .
householders, unlearned in the scriptures, have
come thither1: it is these he instructs; — 'The
Rik (verses) are the Veda 2 : this it is ; ' thus
saying, let him go over a hymn of the Rik, as if
reciting it 3. Masters of lute-players have come
and in the .Sankh. S. (iti prathame, &c). Gargya Narayawa, on
A.w. X, 7, i, takes the opening words ' pjathame (&c.) *hani' to
form part of the formulas: — 'on the first day Manu Vaivasvata
(is king) ; but it is clear from the other two authorities that
this cannot have been intended by the author of that Sutra. — The
commentator on tSankh. S. XVI, 2 remarks, ' Manur Vaivasvato
ninety -evam-adikam akhyana;// pariplav&khyazw prathamahanv
aXash/e . . . tasya x&gfto manushva. visah pra^as ta ima asate*dyapi
svadharman na /fralanti,' thus apparently taking ' raga ' to form part
of the formula, or rather of the topic of which the legend to be
recited was to treat. This commentary thus apparently assumes
that the legend begins with ' Manur Vaivasvato ra^a ' ; and that
the subsequent clause leads on to the recitation of the Vedic text
that is to follow (cf. note on paragraph 8) ; — though possibly this
latter clause (as Professor M. Muller seems to take it) may only
be an argumentative one, giving the reason why the householders
are to be instructed. Cf. M. Muller, Hist, of Anc. Sansk. Lit.,
p. 37 seqq.
1 • Householders should be brought thither ' (i. e. should be made
to join this performance) ; A-rv.-sutra. .Sankh. has merely ' thereby
he instructs householders.' Gr/hamedhina// are those who regularly
perform the five great domestic sacrifices (mahayaiv/a).
2 Or, more closely, the Veda is the, or consists of, Rik (verses).
•Sankh. S. reads ' riko vcda// ' (the Veda of the Rik, gen. sing.)
instead of 'rikzk' (nom. pi.), and in the subsequent paragraph
also, it repeats the word 'vcda' (Ya^urveda, Atharvaveda, An^iraso
vcda//).
3 That is, as would seem, — as if he were to recite it (or, as
when he recites it) in the course of the ordinary sacrificial perform-
ance— as in .S'astras, the Prataranuvaka, &c. The text would,
however, also admit of the translation — ' thus saying, let him go over
(the legend) as if he were reciting a hymn of the Rik,' but it is not
quite easy to see how a similar interpretation would suit subsequent
paragraphs (11—14). Moreover, both Asv. and -Sahkh. omit
' vya^akshana iti,' and read ' nigadet,' ' let him recite (a hymn),'
XI IT KA.VZ)A, 4 ADIIYAYA, 3 URAIIMA.VA, 4. 36^
thither : these he calls upon, ' Masters of lute-
players,' he says, ' sing ye of this Sacrificer along
with righteous kings of yore l ! ' and they accord-
ingly sing of him ; and in thus singing of him,
they make him share the same world with the
righteous kings of yore.
4. Having called (on the masters of lute-players),
the Adhvaryu performs the Prakrama oblations-,
fither on the southern fire, or on a footprint of the
horse, after drawing lines round it — whichever is the
practice there; but the former3 is the established
ru
le.
instead of 'anudravet (let him run, or go, over = anupurvam
UAA-arayet, Harisv.).' Yet, the commentary on 5ankh. supplies
the ' iva,' explaining as he does, ' sukta/w kimfad aX'akshawa
ivanuvadet ; ' from which (if it is not simply quoted from our
Brahma/n) it would almost seem as if he, too, thought of the legend
rather than a hymn of the Rtk. The verb ' vya-Xaksh,' as against
•ni-gad,' seems to imply a clear articulation — perhaps even with
all the stops or pauses, at the end of every half-verse, or pada, as
the case might be. Sayawa (on Taitt. Br. II, 2, 1, 4 ; 2. 6)
explains ' vy;Uakshita ' by ' vispash/am u/Marayet (or, pa///et).'
The available MS. of Harisvamin's commentary on our text is,
as usual, incorrect, but as far as it goes, it seems to favour the
recitation of the legend at this place, — ' vyaX'aksha//a iti vakya^as
X'idan (r. Mindan) agau Hbhidad (?) ity artha/;,' — which I take to
mean that he is to pause after each sentence, as he would do when
reciting a hymn.
1 That is, according to Harisvamin, — ' Compare this Sacrificer
in song with the old righteous kings.' Katy. XX, 3, 8 refers to these
latter as ' ra^arshis,' or royal sages — in which case the recitation of
the legend itself would only come in here.
2 For the formulas used with this series of forty-nine oblations,
see XIII, 1, 3, 5 with notes thereon.
3 That is to say, according to Harisvamin, the course of procedure
laid down in XIII, 1, 3, 7, according to which these oblations
are to be made on the Ahavaniya, and not either on the southern
fire, or on a footprint of the horse.
364 ^ATAPATIIA-BRAIIMA.VA.
5. Prior to the (first) offering to Savitr/ he offers,
once only, the (oblations relating to the) Forms ! in
the Ahavaniya fire, whilst going rapidly over (the
formulas). And in the evening, whilst the Dhmis 2
(oblations for the safe keeping of the horse) are
being offered, a Ra^anya lute-player, striking up the
uttaramandra (tune) south (of the vedi), sings three
stanzas composed by himself (on topics 3 such as),
' Such war he waged, — Such battle he won : ' the
meaning of this has been explained.
6. And on the morrow, the second day, after
those (three) offerings to Savitrz have been per-
formed in the same way, there is that same course
1 That is to say, the Prakramas which are only performed on
the first day of the year, whilst the three oblations to Savitrz' are
repeated each day.
2 See XIII, 1, 4, 3 ; 6, 2. These oblations are made just prior
to the evening performance of the Agnihotra, when the Ahavaniya
has been got ready for the latter. The Taittiriyakas seem to make
these four oblations on the horse's feet at the place where the
keepers pass the night (viz. the carpenter's house) during the greater
part of the year ; and only in the last month, when a stable of
Asvattha wood has been put up for the horse near (or on) the
offering-ground, these oblations take place on the Ahavaniya. See
coram, on Taitt. Br. Ill, 8, 12 (p. 609; cp. p. 700). At III, 9, 14
(p- 7°3)» on tne other hand, it is stated that the Ra^anya's singing
is to take place in the evening at the time of the Dhmi-homas.
3 Taitt. Br. Ill, 9, 14, 4, again mentions three topics, one for
each stanza — viz. 'thus (i.e. in the same way as P/Ythu, Bharata,
Bhagiratha, Yudhish/7/ira &c, comm.) didst thou overpower (the
enemies), thus (i.e. surrounded by heroic warriors, fighting on
elephants, s-teeds, chariots, and on foot, with bows and arrows,
spears, swords, &c.) didst thou battle, thus didst thou fight such
and such battle (i. e. like Yudhish//£ira, Dushyanta, &c, having
engaged in a battle attended by thousands of great heroes, thou,
armed only with thy sharp sword, didst slay the king of Kashmir,
Magadha, Pu«</ra, &c, comm.).'
XIII KAXDA, 4 ADIIYAYA, 3 BRAHMAA'A, 7. 365
of procedure. 'Adhvaryu!' he (the Hot;/) says. —
' Havai hotar ! ' replies the Adhvaryu. — 'King
Yama Vaivasvata V he (the Hot;/) says, 'his
people are the Fathers, and they are staying
here ; ' — old men have come thither : it is these
he instructs ; — ' The Ya^us-formulas are the Veda :
this it is;' thus saying, let him go over a chapter
(anuvaka) of the Ya^us -, as if reciting it. The
Adhvaryu calls in the same way (on the masters
of lute-players), but does not perform the Prakrama
oblations.
7. And on the third day, after those (three)
offerings have been performed in the same way,
there is that same course of procedure. ' Adhvaryu!'
he (the Hot;'/) says. — 'Havai hotar!' replies the
Adhvaryu. — ' King Varuwa Aditya,' he says ; 'his
people are the Gandharvas, and they are staying
here ; ' — handsome youths have come thither : it is
these he instructs; — 'The Atharvans are the
Veda: this it is;' thus saying, let him go over
one section (parvan) of the Atharvan 3, as if reciting
1 When the comm. on £ahkh. S. remarks, ' Yamo Vaivasvato
ra^ety aheti divitiya evahani *Satapathe danranat,' this would seem
to refer to the addiiion of either ' ra§-a,' or 'ahani,' but not to any
legend of Y. V., since such a one does not occur in this work ;
though various passages in the Rik might no doubt have sufficed
to construct some such legend as would have served on this
occasion.
2 The same commentator refers to the ' A^vamedhika ' as the
section to be recited, — ' prakarawat,' because of the treatment
(therein of this subject).
3 Instead of 'atharvawam ekara parva,' the £ahkh. S. has
'bhesha^am (medicine).' which the commentator — against the
opinion of those who take it to mean the hymn 7?z'g-veda X, 97
(treating of the magic powers of herbs) — makes a special work of
the Atharvawikas ; whilst the Ajv. S. reads ' yad bhesha^aw iraantam
;66 SATAPATIIA-BRAIIMA2VA.
O
it. The Adhvaryu calls in the same way (on the
masters of lute-players), but does not perform the
Prakrama oblations.
8. And on the fourth day, after those (three)
offering's have been performed in the same way,
there is the same course of procedure. ' Adhvaryu!'
he (the Hotri) says. — ' Havai hotar ! ' replies the
Adhvaryu. — 'King Soma Vaishwava1,' he says;
'his people are the Apsaras, and they are staying
here ; ' — handsome maidens have come thither : it is
these he instructs 2 ; — ' The Angiras are the Veda :
this it is ; ' thus saying, let him go over one section
of the Aiigiras 3, as if reciting it. The Adhvaryu
calls in the same way (on the masters of lute-
players), but does not perform the Prakrama
oblations.
9. And on the fifth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. 'Adhvaryu!'
he (the Hot;'/) says. — 'Havai hotar!' replies the
syat tan nigadet ' — ' let him tell some approved medicine (i. e.
some specific, or charm against disease).'
1 The comm. on iSankh. S. remarks, ' Somo Vaish/zava iti
X-aturthe ; Somo Vaishwavo ra^eti .Satapathajrute// ; pratika-
graha/zany ctani.' This seems to show clearly that he takes this
as merely the opening words of the legend. Here, again, his
words can hardly he taken to refer to a legend regarding Soma in
the 6atapatha-Brahma/za.
2 ' Yuvati/z jobhana upadijati, tasyaiia/z (? tasyaitabhya/^) sabha-
yam anyasam apraverat,' comm. on .Sahkh. S., — ? because no other
(Apsaras) but these come to his court.
3 The .Safikh. S. has 'let him recite the Ghora' — which the
commentator again takes to be the title of a special work of the
Atharvans — whilst the Asv. S. reads ' let him recite some approved
ghora (magic spell or operation).'
xiii kaa7).\, 4 adhyAya, 3 brahmawa, io. 367
Adhvaryu. — 'King Arbuda Kadraveya1,' he
says; 'his people are the Snakes, and they are
staying here ; ' — both snakes and snake-charmers 2
have come thither: it is these he instructs ; — 'The
Sarpavidya (science of snakes) is the Veda: this
it is ; ' thus saying, let him go over one section of
the Sarpavidya ;! as if reciting it. The Adhvaryu
calls in the same way (on the masters of lute-
players), but does not perform the Prakrama
oblations.
10. And on the sixth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. 'Adhvaryu!'
he (the Hotrz') says. — ' Havai hotar!' replies the
Adhvaryu. — 'King Kuliera Vai^rava^a,' he says;
'his people are the Rakshas, and they are staying
here ; ' — evil-doers, robbers 4, have come thither : it
1 ' Arbuda// Kadravevo ra^ety aheti .vrute/5 (thus also on the
name of the next king)/ eomm. on .SaAkh. S.
2 Lit. '(men) knowing about snakes' — which the comm. on
Ajv. S. explains by 'those knowing the Ka-ryapiya and other treatises
(tantra) on venoms.' Instead of the conjunctive double '^a,' the
•Sankh.S. has a single 'va' — the snakes, or (rather) snake-charmers —
and Asv. S. an explanatory 'iti' — the snakes, i.e. snake-charmers.
The iSankh. S. has. ' let him recite the Sarpavidya ' (i. e. either
the Garu^/a. or Kahkaniva sarpavidya, as the comm. explains); the
A.jv. S. ' let him recite the Vishavidya (science of venoms).'
4 The etymology and exact meaning of ' selaga ' is doubtful :—
here, again, whilst ' papakr/ta// ' is added either appositionally, or
attributively (wicked selaeas), the 6'ahkh. S. adds it by means of ' va,'
and the Asv. S. by 'iti' — both apparently meant in an explanatory
sense. The Ait. Br., on the other hand, has VII, 1, 'selaga va
papakr/to va;' and VIII, n, 'nishada va selaga va papakr/to va.'
The comm. on Asv. S. explains 'selaga' by 'maddened by a
snake;' the comm. on .Sahkh. S. by 'selaga/^ sewyagayanya^ (?)
papakrzto va mleX'M^.'
368 DATAPATH A-BRAHMAJVA.
is these he instructs; — 'The Deva£*anavidya l
(demonology) is the Veda: this it is;' thus saying,
let him go over one section of the Deva^anavidya,
as if he were reciting it. The Adhvaryu calls in the
same way (on the masters of lute-players), but does
not perform the Prakrama oblations.
ir. And on the seventh day, after those (three)
offerings have been performed 'in the same way,
there is the same course of procedure. 'Adhvaryu !'
he (the Hotrz) says. — ' Havai hotar!' replies the
Adhvaryu. — ' King Asita Dhanva V he says ; ' his
pebple are the A sura; and they are staying
here;' — usurers have come thither: it is these he
instructs; — 'Magic3 is the Veda : this it is;' thus
saying, let him perform some magic trick. The
Adhvaryu calls in the same way (on the masters
of lute-players), but does not perform the Prakrama
oblations.
12. And on the eighth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. 'Adhvaryu!'
he (the Hotr/) says. — 'Havai hotar!' replies the
1 That is, the science, or knowledge of the divine (or super-
natural) beings. The *Saiikh. S. has, 'the Rakshovidya is the Veda, . . .
let him recite the Rakshovidya' — on which the commentator remarks
• prasiddhaiva kuhukurupa' rakshovidyeti.' ( ? = 'kuhakarupa,' cheats,
or deceitful imps). Asv. S. has ' yat kiw^it puaX'asa?rtyukta»/
nijantam,' ' some approved (spell or operation ?) connected with the
Pisa/as, or demons.'
2 .Sankh. S. has 'Asita Dhanvana.'
'' The two Sutras read ' Asuravidya ' — asuravidyendra^aladina
tannirde.fan mayam api kawX'it kuryad ahgulinyasarupam (' a trick
by sleight of hand,' M. Miiller), comm. on Sahkh. S. On ' indra-
^alavidya ' ('magic art, trickery'), cf. Da.rakum., p. 25, 1. 12.
The association of the black art with the usurer or money-lender
(kusidin) is rather curious.
XIII KAA7)A, 4 ADHYAYA. 3 BRAHMA.YA, I £. 3^9
Adhvaryu. — 'King Matsya S am ma da V he says ;
'his people are the water-dwellers, and they are
staving here ; ' — both fish and fishermen 2 have
come thither : it is these he instructs ; — ' the
Itihasa3 is the Veda: this it is;' thus saying,
let him tell some Itihasa. The Adhvaryu calls
in the same way (on the masters of lute-players),
but does not perform the Prakrama oblations.
13. And on the ninth day. after those (three)
offerings have been performed in the same way.
there is the same course of procedure. 'Adhvaryu!'
he (the Hotr/) says. — ' Havai hotar ! ' replies the
Adhvaryu. — 'King Tarkshya Yaipa^yata V he
says; 'his people are the Birds, and they are
staying here ; ' — both birds and bird-catchers 5 have
come thither: it is these he instructs; — 'the
Purawa3 is the Veda : this it is;' thus saying,
let him tell some Pura^a ,;. The Adhvaryu calls
1 ' Matsya^ Sammada ity ash/ame, Matsya/; Sammado ra^eti
jrute^ pratikagraha/zam etat,' comm. on .Sahkh. S.
2 ' Catisambandhena matsyavido va.mainikan paMinadivijeshavi-
kalpan vidanti ye tan va,' comm. on .Sahkh. S.
'• Regarding the Itihasa (cosmogonic account) and Purawa
(ancient legend), see p. 98, note 4. The Ajv. S. connects the Itihasa
with the ninth, and the Purawa with the eighth daw ' Itihasam
a^akshita, itihasavedasya prrihagbhavena danraz/at,' comm. on
.Sahkh. S.
4 Aj-v. S. has Tarkshya Vaipaj/ita. — ' Tarkshyo Vaipajyato
rarely aheti pratika(w) sruie/i,' comm. on .Sahkh. S.
; Lit., men acquainted with the science of birds (vayovidyika).
The two Sutras, on the other hand, here identify the birds with
• brahma^ari«a^,' or religious students.
6 According to the comm. on .Sahkh. S.,it is the Vayupurawa (pura-
nzm vayuproktam) that is to be recited (from), and not the hymn 7?/g-
veda X. 130 (' tasya vedaikadcratvat '). This hymn is probably
referred to in this connection chiefly on account of the passage
' yagrie ^ate purawe ' in verse 6.
[44] B b
37<D SATArATIIA-BRAIIMAJVA.
in the same way (on the masters of lute-players),
but does not perform the Prakrama oblations.
14. And on the tenth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. 'Adhvaryu!'
he (the HotW) says. — ' Havai hotar!' replies the
Adhvaryu. — ■' King Dharma Indra1,' he says, 'his
people are the Gods, and they are staying here ;' —
learned irotriyas (theologians), accepting no gifts 2,
have come thither : it is these he instructs ; ' the
Saman (chant-texts) are the Veda : this it is ;' thus
saying, let him repeat 3 a decade of the Saman.
The Adhvaryu calls in the same way (on the
masters of lute-players), but does not perform the
Prakrama oblations.
15. [In telling] this revolving (legend), he tells
all royalties, all regions, all Vedas, all gods, all
beings ; and, verily, for whomsoever the Hotrz,
knowing this, tells this revolving legend, or who-
soever even knows this, attains to fellowship and
communion with these royalties, gains the sovereign
rule and lordship over all people, secures for himself
all the Vedas, and, by gratifying the gods, finally
establishes himself on all beings. This very same
legend revolves again and again for a year ; and
inasmuch as it revolves again and again, therefore
1 ' Dharma Indra iti darame, Dharma Indro ninety aheti »Sata-
pathe pratikadanranat,' comm. on «Sahkh. S.
2 The two Sutras still further qualify them as ' young jrotriyas
who accept no gifts,' ' manu(shya)deva hi ta ity abhiprayat,' comm.
on .Sahkh. ; cp. -Sat. Br. II, 2, 2, 6, 'ye brahma«a^ msruva/Tzso
*nuHnas te manushvadeva^.'
J
3 The text has 'bruyat,' 'let him say;' whilst the two Sutras read
' sama gayat,' 'let him sing a Saman' ('yat kimkid anindyam
evajvamedhika/w va prakarawat,' comm. on .Sahkh. S.).
XIII KANDA, 4 ADIIYAYA, A BRAHMAA'A, 2. 37 I
it is (called) the revolving (legend). For thirty-six
ten-days' periods he tells it, — the B;z'hati (metre)
consists of thirty-six syllables, and cattle are related
to the Br/hati metre : by means of the Brz'hati he
thus secures cattle for him.
Fourth Brahma^a.
1. When the year has expired1, the Diksha
(initiation) takes place. After the slaughtering of
the victim sacred to Pra^apati 2, the (ish/i) offerings 3
come to an end. Some, however, say, ' Let him
offer (them) on the fires of his Purohita (court-
chaplain). But why should one who is initiated make
offering ? There are twelve Diksha (days), twelve
Upasad (days) and three Sutyas (Soma-days), that
amounts to the thrice-ninefold (stoma) ; but the
thrice-ninefold, indeed, is a thunderbolt, and the
horse is the nobility (kshatra), and the Rafanya
is the nobility ; and political power (kshatra) is won
by the thunderbolt : thus he wins 4 political power
by means of the thunderbolt.
2. When the Initiation-offering has been com-
pleted, and Speech released in the evening, masters
1 Viz. from the day of the setting free the horse, not from that of
the mess of rice cooked for the four priests.
1 That is, according to the comm., the he-goat offered to Pra^apati
(along with one, or five, to Vayu) in connection with the building
of the fire-altar (which is required for the Ajvamedha), see part hi.
pp. 1 65 seqq., 1 7 1 seqq. The building of the altar, generally occupy-
ing the space of a year, is apparently compressed on this occasion
within the time of the Diksha and Upasads.
3 Viz. the three ish/is to Savitr*' performed daily throughout the
year.
4 One would expect here the middle (sprmute) instead of the
active (spr/woti); cf. Delbriick, Altind. Syntax, p. 259.
B b 2
372 DATAPATH A-BRAHMAJVA.
of lute-players have come thither : these the Adh-
varyu calls upon, ' Masters of lute-players,' he says,
' sing ye of this Sacrificer along with the gods ! ' and
they accordingly sing of him in that manner —
3. Day by day, after speech has been released,
when, on the completion of the Agnishomiya
(animal sacrifices), the Vasativari (water) has been
carried round ] (the sacrificial ground). The reason
why they thus sing of him along with the gods is
that they thereby make him share the same world
with the gods.
4. On the Sutya-days (they sing of him) along
with Prafapati in the same way day by day. after
the Vasativari (water) has been carried round 2, and
the Udavasaniya (offering) has been finally com-
pleted. The reason why they thus sing of him
1 See part ii, p. 222 seqq. Whilst there the offering of a he-
goat to Agni and Soma took place on the Upavasatha, or day
before the Sutya or Soma-day, on the present occasion these
preliminary animal sacrifices would also seem to be performed on
each day from the completion of the Diksha up to the Upava-
satha day inclusive ( ? i.e. on the Upasad days,cf. Katy. Sr. XX. 3,9;
4, 21). Moreover, though technically called Agnishomiya, the
sacrifice — on the Upavasatha day, at all events (XIII, 4, 4, 11) — is
not one of a single he-goat sacred to Agni and Soma, but a set of
eleven victims distributed over the central eleven stakes (of which
twenty-one are required on the Soma-days) in the manner explained
in III. 9, r, 1 seqq.
That is, at the end of each of the three Soma-sacrifices, see
part ii, p. 454. The Udavasaniya (completing offering) takes place
before the carrying round of the sacred water (ib. p. 389 seqq.).
According to Katy. XX, 3, 10-11, however, this singing of the Sacri-
ficer's praises along with those of Pra^apati is to take place not
only at the juncture specified in the text, but also at the beginning of
the animal sacrifice of the Soma-days, that is, as would seem, prior
to the slaying of the victims, at the morning pressing. The wording
of our text seems hardly to admit of this interpretation.
XIII KANDA, 4 ADIIYAYA, 4 BRAHMAYA, 7. 373
along with Pra^apati is that they thereby finally
make him share the same world with Pra^apati.
5. There are twenty-one sacrificial stakes, all of
them twenty-one cubits long. The central one1 is
of ra^udala - wood ; on both sides thereof stand
two 3 pitudaru (deodar) ones, six of bilva wood
(Aegle Marmelos) — three on this side, and three
on that, — six of khadira (Acacia Catechu) wood —
three on this side, and three on that, — six of pala^a
(Butea frondosa) wood — three on this side, and three
on that.
6. Then as to why these stakes are suchlike.
When Pra^apati's vital airs had gone out of him,
his body began to swell ; and what phlegm there
was in it that flowed together and burst forth
from inside through the nose, and it became this
tree, the ra^udala, whence it is viscid, for it
originated from phlegm : with that form (quality)
he thus endows it (the stake). And as to why it
is the (stake) standing by the fire, it is because that
one is the centre of the stakes, and that nose is the
centre of the (channels of the) vital airs: he thus
puts it in its own place.
7. And what watery (liquid) fire, and what
fragrance there was, that flowed together and
1 That is, the so-called ' agnish/Aa,' ' standing by (or opposite)
the (Ahavaniya) fire.' Cp. p. 301, note 1.
2 The ra^udala (or ra^gndala, Say. on Taitt. Br. Ill, 8, 19, 1)
or ' sleshmataka' is the Cordia Myxa or C. latifolia, from the bark
of which (according to Stewart and Brandis, Forest Flora of N.W. and
Centr. India) ropes (rag^u) are made, whence doubtless the above,
as well as its scientific name, is derived ; whilst ' the adhesive viscid
pulp is used as bird-lime.'
3 That is, one on each side, right and left.
374 DATAPATH A-BRAIIMAJVA.
burst forth from the eye, and became that tree,
the pitudaru ; whence that (wood) is sweet-smelling,
since it originated from fragrance, and whence it is
inflammable, since it originated from fire : with that
quality he thus endows it. And because these two
(pitudaru stakes) are on the two sides of the central
one, therefore these two eyes are on the two sides of
the nose : he thus puts those two in their own place.
8. And what ' kuntapa V what marrow there was,
that flowed together, and burst forth from the ear,
and became that tree, the bilva ; whence all the
fruit of that (tree) is eatable 2 inside, and whence
it (the tree, or wood) is yellowish, for marrow is
yellowish : with that quality he thus endows it.
The two (sets of) pitudaru (stakes) stand inside,
and the bilva ones outside, for the eyes are inside,
and the ears outside : he thus puts them in their
own place.
9. From his (Prafapati's) bones the khadira was
produced, whence that (tree) is hard and of great
strength 3, for hard, as it were, is bone : with that
quality he thus endows it. The bilva (stakes) are
1 See p. 164, note 1. It would certainly seem to be something
connected with the spinal cord.
* According to Stewart and Brandis, the Aegle Marmelos is
cultivated throughout India, and valued for its fruit, which is 'globose,
oblong, or pyrifonn, 2 to 5 in. diam., with a smooth, grey or
yellow rind, and a thick, orange-coloured, sweet aromatic pulp.'
The flowers are stated to be greenish white, and ' the wood
light-coloured, mottled with darker wavy lines and small light-
coloured dots.'
s The wood of Acacia Catechu is described as dark red, and
extremely hard and durable, and hence not liable to be attacked by
white ants, and not touched by Teredo navalis ; being much used
for pestles, seed-crushers, cotton-rollers, wheel-wright's work,
ploughs, bows, spear and sword-handles.
XIII KANDA, 5 AD11VAVA, I BRAHMA2VA, I. 375
inside, and the khadira ones outside, for inside is the
marrow, and outside the bones : he thus puts them
in their own place.
10. From his flesh the palasa was produced,
whence that (tree) has much juice, and (that) red
juice \ for red, as it were, is flesh : with that quality
he thus endows it. The khadira (stakes) are inside,
and the pala^a ones outside, for inside are the bones,
and outside is the flesh : he thus puts them in their
own place.
11. And as to why there are twenty-one (stakes),
twenty-one cubits long, — twenty-one-fold, indeed, is
he that shines yonder - — there are twelve months,
five seasons, these three worlds, and yonder sun
is the twenty-first, and he is the A^vamedha, and
this Pra^apati. Having thus completely restored
this Pra^apati, the sacrifice, he therein seizes
twenty-one Agnishomiya victims : for these there
is one and the same performance, and this is the
performance of the day before (the first Sutya).
Fifth Adhyaya. First Braiimajva.
The Stotras and .Sastras of the Soma-days.
1. Then, on the morrow, there is (used) Gotama's
Stoma (form of chanting) successively increasing by
four (verses)1: the Bahishpavamana thereof is on
four, the A/ya (stotras) on eight, the Madhyandina
Pavamana on twelve, the Frtsht/ia (stotras) on
1 ' From natural fissures and incisions made in the bark (of
Butea frondosa) issues during the hot season a red juice, which
soon hardens into a ruby-coloured, brittle, astringent gum, similar
to kino, and sold as Bengal kino.' Stewart and Brandis.
2 See p. 331, note 1.
3 Regarding the ^Tatush/oma, see p. 329, note 1.
3 76 SATAPATHA-BRAHMA7VA.
sixteen, the Arbhava Pavamana on twenty, and the
Agnish/oma-saman on twenty-four (verses).
2. Now, some make its Agnish/oma-saman a Saman
of four (verses), saying, ' It is neither an Agnish/oma,
nor an Ukthya V If they do so, let him (the Hotr/),
1 According to the practice here referred to, the Agnish/oma-
saman would not consist merely of the one triplet (usually Samav.
II, 53-4, i.e. the so-called ya^waya^Tziya triplet) ordinarily used for
it, but of four different Samans, inasmuch as three of the triplets
which may be used for the Uktha-stotras (of the Ukthya and other
sacrifices) are added to that yagfiayagmya, triplet. In that case,
however, the latter is not chanted to its own ' ya^waya^wiya ' tune,
but the Varavantiya tune is used for all the four triplets. This
practice is somewhat vaguely referred to in Ta.ndya.-Br. XIX, 5,
10-11. 'One Saman (tune), many metres (texts): therefore one
(man) feeds many creatures. Verily, the Agnish/oma (saman) is
the self, and the metres (hymn-texts) are cattle : he thus secures
cattle for his own self. It is neither an Ukthya nor an Agnish/oma
(sacrifice), for cattle are neither (entirely) domestic nor wild (viz.
because though kept " in the village," they also freely graze " in the
forest ").' Here the passage ' One Saman, many metres,' according
to the commentary, refers to the Varavantiya tune as being employed,
on this occasion, for the texts of the Ya-gniyagfliya,, the Sakamajva
(II, 55-57, here the Calc. ed., by mistake, calls the second tune
figured for chanting, like the first, Sakamana, instead of Varavantiya),
the Saubhara (II, 230-2, where the Calc. ed., by mistake, omits
the name Varavantiya), and the Taira^'a (II, 233-5 ; curiously
enough, the TairasX-a is not mentioned, in La/y. St. VIII, 9-10,
amongst the Samans that may be used for the third — or the Mkha.-
vaka's — Uktha, but Sayawa, on Samav. II, 233, states distinctly,
' ia\xa.ska.?7i tr/tiyam uktham '). Whilst, as Uktha-stotras, the last
three texts would usually be chanted in the ekaviw^a, or twenty-
one-versed form, in the present instance, as part of the /^atush/oma,
they would be chanted (along with the Ya^Tzaya^wiya) in the twenty-
four-versed form. Thus, though an Agnish/oma sacrifice, inasmuch
as it has twelve stotras, yet it is not a regular one ; neither is it an
Ukthya, because the Ukthas are not chanted as so many Stotras,
followed by the recitation of separate 6'astras. In the Asv. St. X,
6, different alternatives are proposed for the chanting of the Agnish-
XIII KAXDA, 5 ADI1YAYA, I BRAIIMAA'A, 4. 377
after reciting the Stotriya l (strophe) together, recite
the Anuriipa (strophe) together : the Rathantara
Pr/sh///a-saman -, the .Sastra containing the Rathan-
tara (text), and the Agnish/oma sacrifice — thereby
he makes sure of this world.
3. ' There are twenty-one Savaniya 3 victims, all
of them sacred to Agni : for these there is one and
the same performance,' so say some ; but, indeed,
he should immolate two sets of eleven (victims),
with the view of his obtainment of whatever desired
object there may be in (victims) belonging to a set
of eleven.
4. When the Agnish/oma is completed, and the
Vasativari water carried round, the Adhvaryu per-
forms the Annahomas4 (oblations of food): the
import of these has been explained. With twelve
/oma-saman in the ' Gotamastoma (i.e. Aatush/oma) antarukthya '
and the corresponding .Sastra, including apparently the employment
of the Ya^waya^vJiya-saman either for all the four triplets, or for
the Yagiiiyagmxa triplet alone with the respective Samans used for
the other triplets ; different modes of recitation being thereby
implied with regard to the Stotriya and Anurupa pragathas.
1 For the Agnimaruta-xastra, recited by the Hotrz' after the
chanting of the Agnish/oma-saman, and containing, amongst various
hymns and detached verses, the triplet which forms the text of the
Stotra, i. e. the ' Stotriya pragatha,' as well as a corresponding anti-
strophe, the 'Anurupa pragatha,' see part ii, p. 369 note. On the
present occasion, however, this constituent element of the .Sastra
would have to include the triplets of all the four Samans, as well as
four ' antistrophes ' which are thus ' recited together.'
2 Or, Pr/shMa-stotra, viz. the first stotra of that name at the
midday-service, for which that Saman is used in the Agnish/oma
sacrifice (part ii, p. 339, note 2).
3 That is, victims sacrificed on the Sutyas, or Soma-days. Two
complete sets of eleven such victims are, however, required on each
of the three days, see p. 309, note 2.
4 See XIII, 2, 1, 1 seqq., and p. 297, note 1.
;7§ SATAPATHA-BRAHMAiVA.
Anuvakas (Vdf. S. XXII, 23-34), 'To the in-
breathing hail! To the off-breathing hail!'
. . . (he offers) — twelve months are a year, and the
year is everything, and the Asvamedha is every-
thing: thus it is for his obtaining and securing
everything.
5. The central day is an ekavi^a day1 ; for the
twenty-one- fold is yonder sun, and he is the A^va-
medha : by means of his own Stoma he thus
establishes him in his own deity, — therefore it is
an ekaviw.ra day.
6. And, again, as to why it is an ekavi;;wa day ; — ■
man is twenty-one-fold — ten fingers, ten toes, and
the body (self) as the twenty-first : by means of
that twenty-one-fold self he thus establishes him
in the twenty-one-fold (day) as on a firm foundation,
— therefore it is an ekavi^wa day.
7. And, again, as to why it is an ekavi^ca day ; —
the ekavi#«a, assuredly, is the foundation of Stomas,
and manifold is that ever-varying performance which
takes place on this day, — and it is because he thinks
that that manifold and ever-varying performance
which takes place on this day, shall take place so
as to be established on the ekavi»«a as a firm
foundation, that this is an ekavi?;«a day.
8. Now, as to the morning-service of this day.
The Hot;-*, having recited as the A^ya (hymn2)
in the Pahkti (metre) 'Agni I think on, who is
good . . . ,' recites thereto the one of a one-day's
1 That is one on which all Stotras are chanted in the ' ekavimsa.'
Stoma, or twenty-one-versed hymn-form.
! Viz. 7?*'g-veda V, 6, forming the special feature of the A^ya-rastra
at the Ajvamedha.
XIII KAXDA, 5 ADHYAVA, I BRAIIMAAW, 6. 379
Soma-sacrifice l. And the Barhata Praiiga and the
Madhu/7/andasa one he recites both together2 in
triplets — (this being done) for the obtainment of
the objects of desire which (may be contained) both
in the Barhata and the Madhu/vfondasa Prauo;a.
The morning-service is (thus) set right.
9. Then as to the midday-service. For the
obtainment of the A^vamedha, the ati/7andas
(verse, II, 22, 1), ' In the three troughs the
buffalo drank the barley-draught,' is the opening
verse of the Marutvatiya (.9astra) ; for outstanding,
indeed, is this ati/7/andas (hypercatalectic verse)
amongst metres, and outstanding is the A.svamedha
amongst sacrifices. This (verse), being recited
thrice, amounts to a triplet, and thereby he obtains
the object of desire which (may be contained) in the
triplet. 'Here, O good one, is the pressed
plant' (ivYg-veda VIII, 2, 1-3) is the 'anu/£ara'
(sequent triplet) : this same (triplet) is the constant
1 Viz. the A_§ya-sukta, i?/'g-veda III, 13, forming the chief part
of the Hotr/'s A^ya-jastra, or first Sastra of the Agnish/oma, for
which see part ii, p. 327 note.
2 The Barhata Praiiga, or Praiiga-jastra in the Br/hati metre, —
being the one recited on the fifth day of the Pr/shMya-shar/aha
(Ajv. St. VII, 12, 7), and consisting of the seven different triplets,
addressed to as many different deities, — is to be recited also on this
occasion ; and along with it (or rather, intertwined with it, triplet
by triplet) the ordinary Prauga-jastra of the Agnish/oma, made up
of the two hymns .tfzg-veda I, 2 and 3 which are ascribed to Madhu-
/Mandas, and consist of nine and twelve verses, or together seven
triplets. I do not understand why Harisvamin mentions ' Vayur
agrega^ ' (? Va§\ S. XXVII, 31) as being the first triplet of the
Madhu/Wandasa Praiiga, instead of I, 2, 1-3 ' vayav a yahi darxata.' —
The Praiiga is the Hotr/'s second £astra of the morning-service,
being preceded by the chanting of the first A^ya-stotra ; see part
ii, P- 325-
380 SATAPATHA-BRAHMAJVA.
connecting link of the one-day's sacrifice l. Having
recited both the pahkti (verses, I, 80, 1 — 16) 'Here
in the Soma-draught alone (the Brahman
gave thee strength),' and the six-footed ones
(VIII, 36, 1-7) fThe patron thou art of the
offerer of Soma,' he inserts the Nivid in the
(hymn) of the one-day's sacrifice. Thus as to
the Marutvatiya (-^astra).
10. Then as to the Nishkevalya (-^astra2). The
Mahanamni (verses) are the Przsh///a (-stotra) ; and
he recites them along with the anurupa (verses)
and pragatha (-strophes), for the obtainment of all
the objects of his desire, for in the Mahanamnis,
as well as in the A^vamedha, are contained all
objects of desire. Having recited the pahkti verses
(I, 81, 1-9) 'Indra hath grown in ebriety and
strength,' and the six-footed ones (VIII, 37, 1-7)
'This sacred work didst thou protect in
1 See part ii, p. 337, where the same triplet forms the anuX'ara
of this .Sastra at the Agnish/oma. It is followed there by the
Pragathas VIII, 53, 5-6 ; I, 40, 5-6 (read thus ! each two counting
as one triplet) ; three Dhayya verses, and the Marutvatiya Pragathas
VIII, 89, 3-4 (!). These are to be followed up, on the present
occasion, by the two hymns I, 80, and VIII, 36, after which the
Indra hymn X, 73, the chief part of the normal Marutvatiya iSastra,
is to be recited, with the Nivid formula inserted after the sixth
verse.
2 That is, the Sastra succeeding the chanting of the first, or
Hotr/'s, Pr/sh/^a- stotra (see part ii, p. 339). Whilst, however, in
the one-day's sacrifice, the Rathantara (or the Br/hat) saman is
used for that stotra, the Mahanamni verses (see part iii, introd.
p. xx, note 2), wiih the .Sakvara tune, are to be used as the
Stotriyas on this occasion, and are therefore likewise to be recited
by the Hot/-/ as Stotriya-pragathas (cf. Asv. VII, 12, 10 seqq.), to
be followed up by the antistrophe (anurupa) — here consisting of
the triplets I, 84, 10-12; VIII, 93, 31-3; I, II, 1-3 — and the
Sama-pragatha, VIII, 3, 1-2.
XIII KAiVDA, 5 ADHYAYA, I BRAIIMAA^A, II. 38 1
fights with Vr/tra,' he inserts the Nivid in the
(hymn) of the one-day's sacrifice !. The midday-
service is (thus) set right.
11. Then as to the evening-service. The ati-
/Wandas verse (Va£". S. IV, 25), 'Unto that god
Savitrz within the two bowls (do I sing
praises2),' is the opening verse3 of the Vai^vadeva
(-jrastra 4) : the mystic import thereof is the same
as of the former (ati/7/andas verse). The Anu/'ara5
(7?/g-veda I, 24, 3-5), ' Unto (abhi) thee, (the lord
of treasures), O god Savitrz, (ever helpful we
come for our share . . .),' contains (the word)
' abhi,' as a form (sign) of victory (abhibhuti).
Having recited the Savitra (triplet, VI, yi, 4-6),
'Up rose this god Savitrz, the friend of the
house . . . ,' he inserts the Nivid in the (hymn) of
the one-day's sacrifice6. Having recited the four
verses to Heaven and Earth (IV, 56, 1-4), 'The
mighty Heaven and Earth, the most glorious,
here . . . ,' he inserts the Nivid in the (hymn
I, 159) of the one-day's sacrifice. Having recited
the Arbhava (hymn, IV, 34), 'Tv'z'bhu, Vibhvan,
Indra, Va^a, come ye to this our sacrifice . . . ,'
1 Viz. after the eighth verse of the hymn i?z'g-veda I, 32, the chief
part of the normal Nishkevalya-jastra.
2 For the complete verse see III, 3, 2, 12.
3 This verse is again recited thrice, and thus takes the place of
the ordinary opening triplet.
4 For this Sastra, recited after the Arbhava-Pavamana-stotra, see
part ii, p. 361.
6 Ajv. «Sr. X, 10, 6 prescribes the ordinary anu^ara V, 82, 4-7 ;
whence Sayawa on I, 24, 3 (-5) offers no indication of the ritualistic
use of that triplet on this occasion.
4 Viz. IV, 54, before the last verse of which the Nivid is
inserted.
382 SATAPATIIA-BRAHMAJVA.
he inserts the Nivid in the (hymn, I, 111) of the
one-day's sacrifice. Having recited the (hymn,
V, 41) to the All-gods, 'Who is there righteous
unto you, Mitra and Varuwa? . . . ,' he inserts
the Nivid in the (hymn, I, 89) of the one-day's
sacrifice. Thus as to the Vaisvadeva (-^astra).
12. Then as to the Agnimaruta1. Having recited
the (hymn, VI, 7) to (Agni) VaLrvanara, 'The head
of the sky, and the disposer of the earth . . . ,'
he inserts the Nivid in the (hymn, III, 3) of the
one-day's sacrifice. Having recited the (hymn,
V, 57) to the Maruts, 'Hither, O Rudras, come
ye united with Indra . . . ,' he inserts the Nivid
in the (hymn, I, 87) of the one-day's sacrifice.
Having recited the nine verses (VI, 15, 1-9) to
^atavedas, 'This guest of yours, the early-
waking . . . ,' he inserts the Nivid in the (hymn,
I, 143) of the one-day's sacrifice. And as to why
the (hymns) of the one-day's sacrifice are used for
inserting the Nivid, it is for the sake of his (the
Sacrificer's) not being deprived of a firm foundation,
for the Gyotish/oma is a foundation.
13. For this (day) there are those sacrificial
animals — ' A horse, a hornless he-goat, and a Go-
mr/ga2,' fifteen ' paryaiigyas ' : the mystic import of
these has been explained. Then these wild ones —
for spring he seizes (three) kapi;7^alas 3, for summer
sparrows, for the rainy season partridges : of these
1 Viz. the final 6astra of the evening-service, preceded by the
chanting of the Agnish/oma-saman ; see part ii, p. 369.
2 See p. 298, note 4 ; p. 338, note 1.
3 The ' Kapiw^ala ' is a kind of wildfowl, apparently of the quail
or partridge species — a hazel-cock, or francoline partridge. Some
of the later authorities, however, identify it with the ' Htaka '
XIII KA.VDA, 5 ADHYAYA, I BRAHMAJVA, I 5. 383
(wild animals) also (the mystic import) has been
told 1.
14. Then those (victims) for the twenty-one
(stakes). He seizes twenty-one animals for each
of the (eleven) deities of the Seasonal offerings - ;
for as many as there are gods of the Seasonal
offerings so many are all the gods ; and all objects
of desire are in the A^vamedha : ' by gratifying
all the deities I shall gain all my desires,' so he
thinks. But let him not proceed in this way.
15. Let him seize seventeen victims for the central
stake 3, in order that he may gain and secure every-
(' cuculus melanoleucus '). With regard to some of the wild animals
referred to in the corresponding section of the V&g. S., the com-
mentator Mahidhara significantly remarks (Va^. S. XXIV, 20 ;
cf. Katy. XX, 6, 6 scholl.) that the meaning of such names as are
not understood must be made out with the help of quotations
(nigama), Vedic vocabularies (nigha«/u) and their comments
(nirukta), grammar (vyakarawa), the Uhadivr/'tti, and dictionaries.
1 Viz. XIII, 2. 4, 1 seqq. It is not easy to see why the text
should break off abruptly with the birds representing the rainy
season. For autumn there are to be (three) quails, for winter
' kakara,' and for the dewy season ' vikakara.' Then follow, to the
end of the 260 wild animals, a long series of divinities to each of
which (or sometimes to allied deities) three animals are consigned.
Thirteen of these wild animals are placed on each of the twenty
spaces between the twenty-one stakes.
2 Or, perhaps, for the (eleven) deities of the Seasonal offerings he
seizes twenty-one animals for each (stake) ; which would certainly
simplify the distribution of those animals. Regarding the victims
actually consecrated to the deities of the A^aturmasya offerings, see
p. 309. note 2.
3 This does not include the twelve ' parvahgyas ' tied to the horse's
limbs, but only the horse and two other victims sacred to Pra^apati,
and twelve of a long series of beasts, of which three are dedicated
to each successive deity (or allied group of deities). To these are
afterwards added Agni's two victims belonging to the two sets of
eleven victims (of the other twenty of which one is assigned to each
of the other stakes).
384 SATAPATHA-BRAHMA7VA.
thing, for the seventeenfold is Pra^apati, and the
seventeenfold (stoma) is everything, and the A^va-
medha is everything ; — and sixteen at each of
the other (stakes) in order that he may gain and
secure everything, for everything here consists of
sixteen parts, and the A^vamedha is everything.
Thirteen wild (beasts) he seizes for each interme-
diate space, in order that he may gain and secure
everything, for the year consists of thirteen months,
and the Arvamedha is everything.
16. Now, prior to the (chanting of the) Bahishpa-
vamana, they (the assistants of the Adhvaryu) bring
up the horse, after cleansing it ; and with it they
glide along for the Pavamana : the mystic import
of this has been explained 1. When the Bahishpa-
vamana has been chanted, they make the horse
step on the place of chanting : if it sniffs, or turns
away, let him know that his sacrifice is successful.
Having led up that (horse), the Adhvaryu says,
' Hotr/, sing praises!' and the Hotrz sings its praises2
with eleven (verses, 7?zg-veda I, 163, 1-11) —
1 7. ' When, first born, thou didst neigh . . .' —
thrice (he praises) with the first, and thrice with the
last (verse), these amount to fifteen, — fifteenfold is
the thunderbolt, and the thunderbolt means vigour :
with that thunderbolt, vigour, the Sacrificer thus
from the very first repels evil : thus 3, indeed, it is
to the Sacrificer that the thunderbolt is given in
1 XIII, 2,3, 1.
2 The mode of recitation is similar to that of the kindling-
verses (likewise eleven, brought up, by repetitions of the first and
last, to fifteen), viz. by making a pause after each half-verse, but
without adding the syllable ' om ' thereto. Asv. Sr. X, 8, 5.
3 Harisvamin explains ' tad vai ' as standing for ' sa vai ' (lihga-
vyatyayena) — viz. that fifteenfold thunderbolt.
XIII EANDA, 5 ADIIYAYA, I BRAHMAJVA, 1 8. 385
order to smite for him whoever is to be smitten. —
[AVg-veda I, 163, 12. 13], 'The swift racer hath
gone forward to the slaying.. .' — 'The racer
hath gone forward to the highest place . . . ' — ■
18. Having omitted these two (verses), he inserts
the hymn (I, 162), ' Never (shall forget us) Mitra,
A
Varuwa, Aryaman, Ayu . . . ,' in the Adhrigu l
(litany). Some, however, insert this verse (I, 162,
18), 'Thirty-four (ribs) of the steed, akin to
the gods, (doth the knife hit)...,' before the
(passage, — ' twenty-six are its) ribs,' thinking lest
they should place the holy syllable ' om ' in the
wrong place 2, or lest they should suggest the plural
by a singular 3. Let him not proceed thus, but let
him insert the hymn as a whole. — ' The swift racer
hath gone forward to the slaying . . .' — The racer
hath gone forward to the highest place . . .' —
1 On this recitation, consisting of a lengthy set of formulas,
addressed to the slaughterers, see part ii, p. 188, note 2. The
whole of the formulas are given Ait. Br. II, 6-7. The hymn, ac-
cording to Asv. X, 8, 7, is to be inserted either before the last formula
of the litany, or somewhat further back — viz. before the formula
' shaaVi/w-SMtir asya vahkrayas,' ' twenty-six are its ribs ' — whilst our
Brahma«a rather allows the alternative of the eighteenth verse of
I, 162 being inserted at the latter place, — unless, indeed, the
insertion in that case is to be made immediately before the word
' vahkraya^ ' which is scarcely likely.
3 Harisvamin seems to take this to mean that as this verse is
of the same nature as the formulas of the Adhrigu litany, he is to
treat it as such, as otherwise, in reciting he would have to pronounce
1 om ' after that verse, which is not done after those formulas.
3 Or, the plurality by the individual. Owing to the corrupt state
of the MS., the commentator's explanation of this passage is not
clear. He seems, however, at any rate, to take the 'plural ' to refer
to the formula ' shadvimsath asya vahkrayas,' where apparently
' esham ' has to be substituted for ' asya ' on this occasion, as
many victims are immolated, and the ribs of a plurality of beasts
are thus indicated, whilst in verse eighteen of the hymn, on the
[44] C C
386 DATAPATH A-BRAHiMAiVA.
Second Braiimawa.
1. Having- uttered these two (verses), he pro-
nounces what remains of the Adhrigu. ' A cloth,
an upper cloth, and gold,' this is what they spread
out for the horse J : thereon they ' quiet ' (slaughter)
it. When the victims have been ' quieted,' the
(king's) wives come up with water for washing the
feet, — four wives, and a young maiden as the fifth,
and four hundred female attendants.
2. When the foot-water is ready, they cause the
Mahishi to lie down near the horse, and cover her up
with the upper cloth, with ' In heaven ye envelop
yourselves,' — for that indeed is heaven where they
immolate the victim . . . , ' May the vigorous male,
the layer of seed, lay seed ! ' she says 2 for the com-
pleteness of union.
3. Whilst they are lying there, the Sacrificer
addresses the horse (V&f. S. XXIII, 21), 'Utsakhya
ava guda;;z dhehi ! ' No one replies to him, lest
there should be some one to rival the Sacrificer.
4. The Adhvaryu then addresses the maiden,
' Hey hey maiden, that little bird . . . ' — The maiden
replies to him, 'Adhvaryu ! that little bird
5. And the Brahman addresses the Mahishi,
' Mahishi, hey hey Mahishi, thy mother and father
mount to the top of the tree . . . ' — She has a hun-
dred daughters of kings attending upon her : these
contrary, only the ribs of one horse (thus forming a kind of unit)
are referred to ; and if that verse were recited, along with the whole
hymn, before the final formula which refers to all the victims, the
necessary connection would be interrupted.
1 See XIII, 2, 8, 1.
8 Nirayatyiuvasya slsnam mahishy upasthe nidhatte ' vr^ha vagi
retodha reto dadhatv ' iti mithunasyaiva sarvatvaya.
XIII KJtyJDA, 5 ADIIVAYA, 2 BRAHMAtfA, IO. 387
reply to the Brahman, ' Brahman, hey hey Brahman,
thy mother and father play on the top of the tree. . .'
6. And the Udgatr/ addresses the favourite,
' Vavata, hey hey Vavata, turn upwards ! ' She
has a hundred noble-women (ra^anya) attending
upon her: these reply to the Udgatr/, ' Hey hey
Udgatr/, turn upwards!'
7. And the Hot;/ says to the discarded wife,
' Parivr/kta, hey hey Parivr/kta, when large meets
small in this a-whubhedl . . . ' — She has a hundred
daughters of heralds and head-men of villages
attending upon her: these reply to the Hotr/,
1 Hot;/, hey hey Hotr/, when the gods favoured the
lalamaofu , . . '
8. Then the chamberlain addresses the fourth wife,
' Palagali, hey hey Palagali, when the deer eats the
corn, one thinks not of the fat cattle . . . ' — She has a
hundred daughters of chamberlains and charioteers
attending upon her : these reply to the chamberlain,
' Chamberlain, hey hey chamberlain, when the deer
eats the corn, one thinks not of the fat cattle. . . '
9. These speeches, the derisive discourses, indeed
are every kind of attainment, and in the Asvamedha
all objects of desire are contained : ' By every kind
of speech may we obtain all objects of our desire'
thus thinking, they cause the Mahishi to rise. Those
(women) then walk back in the same way as they
had come ; and the others finally utter the verse
containing (the word) 'fragrant' (Rig-v. IV, 39, 6),
'To Dadhikravan have I sung praises...'
10. For, indeed, life and the deities depart from
those who at the sacrifice speak impure speech : it
is their speech they thereby purify so that the
deities may not depart from the divine service.
c c 2
388 SATArATHA-BRAIIMAATA.
Now (some) put the omentum of the Gomrzga and
that of the hornless he-goat upon the horse and
then take it (to the Ahavanlya), saying, ' The horse
has no omentum.' Let him not do so : of the horse
he should certainly take the fat ; the (omenta of the)
others are normal.
11. When the omenta have been roasted, and
when they have performed (the oblations) with the
Svahas l, and returned to the back (of the sacrificial
ground), they hold a Brahmodya2 (theological
discussion) in the Sadas. Having entered by the
front door, they sit down at their several hearths.
12. The Hotrz asks the Adhvaryu (Va£\ S.
XXIII, 45), 'Who is it that walketh singly3?...'
He replies to him (ib. 46), ' Surya (the sun) walketh
singly. . . '
13. The Adhvaryu then asks the Hotrz (Va£\ S.
XXIII, 47), ' Whose light is there equal to the
sun ? ... ' He replies to him (ib. 48), 'The Brah-
man (n.) is the light equal to the sun...'
14. The Brahman then asks the Udgatrz (Va^.
S. XXIII, 49), ' I ask thee for the sake of
knowledge, O friend of the gods [if thou hast
applied thy mind thereto: hath Vishwu en-
tered the whole world at those three places
at which offering is made unto him?] and
he replies (ib. 50), 'I too am at those three
places [at which he entered the whole world:
1 See III, 8, 2, 21-23.
2 For a similar discussion between the Brahman and Hotr/,
prior to the binding of the victims to the stakes, see XIII, 2, 6, 9
seqq.
s For the complete verse, comprising four questions, see XIII, 2,
6, 10-13 ; the answers being given there in the form of explanations.
XIII KANDA, 5 ADIIYAYA, 2 BRAlIMAJVA, l8. 389
daily do I, with the one body1, go round the
earth, the sky, and the back of yonder sky].'
15. The Udgatrz then asks the Brahman (Vag". S.
XXIII, 51), 'Into what (things) hath the Spirit2
entered, [and what (things) are established in
the spirit ? this, O Brahman, we crave of thee :
what answer dost thou give unto us there-
on?]' and he replies (ib. 52), 'Into five (things)
hath the spirit entered, and they are estab-
lished in the spirit: this I reply unto thee
thereon ; not superior in wisdom art thou
(to me).'
16. When this (verse) has been uttered, they
rise and betake themselves from the Sadas east-
wards to the Sacrificer. Having come to him, seated
in front of the Havirdhana3 (shed), they sit down
in their several places.
17. The Hotrz then asks the Adhvaryu (Va^. S.
XXIII, 53), ' What was the first conception4?...'
and he replies (ib. 54), 'The sky was the first
conception
18. The Adhvaryu then asks the HoW (ib. 55),
'Who, pray, is the tawny one (pisangila) ? [who
is the kurupij-ahgila ? who moveth in leaps?
who creepeth along the path?] and he replies
(ib. 56), 'The tawny one is the uncreated (night)fl;
[the kurupi-rarigila is the porcupine; the hare
1 Or, with the one limb (ekenahgena) which Mahidhara takes to
mean 'with the mind, in mind.' Possibly 'asya' may have to be
taken together with it — ' with the one body of his (Vishwu's).'
2 Or, man (purusha). The five things, according to Mahidhara,
are the vital airs, or breathings.
3 That is, behind the uttaravedi, according to Katy. XX, 7, 12.
* See XIII, 2, 6, 14 seqq.
5 Mahidhara takes ' a^a ' (the eternal) here as meaning either the
$gO SATAPATIIA-BRAIIMAiVA.
moveth in leaps; the snake creepeth along
the path].'
1.9. The Brahman then asks the Udgatr/ (Va^.
S. XXIII, 57), 'Howmany kinds are thereof this
(sacrifice), how many syllables? — [how many
oblations? how often is (the fire) enkindled?
The ordinances of sacrifice have I now asked
of thee : how many priests offer in due form ?]'
and he replies (ib. 58), 'Six kinds there are of
this (sacrifice), a hundred syllables, [eighty
oblations, and three kindling-sticks; the or-
dinances of sacrifice do I declare unto thee :
seven priests offer in due form].'
20. The Udgatr/ then asks the Brahman (Vaf.
S. XXIII, 59), 'Who knoweth the navel of this
world? [who heaven and earth and the air?
who knoweth the birth-place of the great Sun ?
who knoweth the Moon, whence it was born?]
and he replies (ib. 60), ' I know the navel of this
world, [I know heaven and earth and the air;
I know the birth-place of the great Sun, and
I know the Moon, whence it was born].'
21. The Sacrificer then asks the Adhvaryu (Va^.
S. XXIII, 61), T ask thee about the farthest
end of the earth, [I ask where is the navel
of the world ; I ask thee about the seed of
the vigorous steed; I ask thee about the
highest seat of speech];' and he replies (ib. 62),
'This altar-ground is the farthest end of the
earth ; [this sacrifice is the navel of the world ;
this Soma-juice is the seed of the vigorous
night, or Maya ; cf. XIII, 2, 6, 17. Perhaps, however, 'a^a' may
mean ' goat ' here.
XIII KANDA, 5 ADIIYAVA, 2 BRAHMAJVA, 23. 39 1
steed; this Brahman (priest) is the highest
seat of speech].'
22. Verily, this is the complete attainment of
speech, to wit the Brahmodya, and in the Asva-
medha all desires are contained : ' By means of all
speech may we obtain all our desires!' so (they think).
23. When the colloquy has been held, the Adh-
varyu enters the (Havirdhana), and draws Pra^a-
pati's (first) Mahiman cup (of Soma) in a gold vessel.
The Puroru>£ formula1 thereof is (Va£\ S. XXIII, i ;
Rtg-v. X, 121, 1), 'The golden germ was first
produced...' And its Puro*nuvakya is (Va.^. S.
XXIII, 63), 'Of good nature, self-existent at
first (within the great ocean: I verily place
the right germ whence is born Pra^apati).' —
'May the Hotrz offer to Pra^f apati : [of the
Mahiman Soma (cup); may he relish, may he
drink the Soma! Hotrz, utter the offering-
formula!] is the Praisha (ib. 64). The HotW
utters the offering-formula (ib. 65), 'O Pra^apati,
none other than thee hath encompassed all
these forms 2 ...; ' and as the Vasha/ is pronounced,
he (the Adhvaryu) offers with (Vaf. S. XXIII,
2), 'What greatness of thine there hath been
in the day, and the year, [what greatness of
thine there hath been in the wind and the air;
what greatnessof thine there hath been in the
heavens and the sun, to that greatness of
thine, to Pra^apati, hail, to the gods3!] He
does not repeat the Vasha/, for he offers the cup
of Soma all at once.
1 That is, the preliminary formula, or formulas, preceding the
' upavama ' (' Thou art taken with a support ...').
2 See V, 4, 2, 9. s See XIII, 2, n, 2 with note.
.^92 satapatiia-brahmajva.
Third Brahmaata.
The Vapa-Offerings.
i. Now as to the offering of the omenta. ' They
should proceed with them singly up to the omentum
of the Vairvadeva (victim)1 ; and when the omentum
of the Vai^vadeva has been offered, they should
thereupon offer the others,' said Satyakama Ca-
bala ; ' for, doubtless, the All-Gods (Visve Deva/;)
are all (sarve) the gods : it is in this way he gratifies
them deity after deity.'
2. ' When the omentum of the Aindragna (victim)
has been offered, they should thereupon offer the
others,' said the two Saumapa Manutantavya ;
' for, doubtless, Indra and Agni are all the gods :
it is in this way he gratifies them deity after deity.'
3. ' When the omentum of the (victim) sacred to
Ka has been offered, they should thereupon offer
1 Whilst there are amongst the victims immolated on the second
day, several others consecrated to the Vijve Deva^, Indra and Agni,
and Ka, — the Vauvadeva, Aindragna, and Kay a victims, referred to
in this and the following two paragraphs, belong to the jffaturmasya,
or Seasonal victims, being amongst those tied to the fourteenth and
sixteenth stakes. Though the text speaks only of one Vauvadeva
&c. victim, there are really three such victims in each case.
According to the views referred to in these paragraphs (cf. comm.
on Katy. XX, 7, 23), the omenta of all the preceding victims (from
the ' paryarigya ' onwards) up to the beginning of the Aaturmasyas,
would be offered together after (or along with) the vapas of those
of the respective victims (Vauvadeva &c.) specified in these para-
graphs ; and along therewith the vapas of all the subsequent Seasonal
victims. The deities to which this heap of omenta would be
offered, would thus be either the Vuve Deva/*, or Indra and Agni,
or Ka, as representing all the deities. Ajv. S. X, 9, 7, assigns the
omenta of all the victims, except the three Pra^apatya ones, to
the Vijve Deva^.
XIII KAYDA, 5 ADHYAYA, 3 KRAIIMAA'A, "J. 393
the others,' said 6ailali ; 'for, doubtless, Ka is
Pra^apati, and behind Pra^apati are all the gods :
it is in this way he gratifies them deity after deity.'
4. 'Having gone through the twenty-one deities of
the Seasonal ] (victims), let them proceed by divid-
ing (the omenta) into twenty-one parts V said
Bhallaveya ; 'for as many as there are Seasonal
deities so many are all the gods : it is in this way he
gratifies them deity after deity.'
5. ' Let them proceed (with the omenta) singly
and not otherwise,' said Indrota ^Saunaka ; ' why,
indeed, should they hasten ? It is in this way he
gratifies them deity after deity.' This, then, is what
these have said, but the established practice is
different therefrom.
6. Now Ya^wavalkya said, 'They should pro-
ceed simultaneously with the (omenta) of Pra^apatiV
(victims), and simultaneously with those consecrated
to single gods : it is in this way that he gratifies them
deity after deity, that he goes straightway to the
completion of the sacrifice, and does not stumble.'
7. When the omenta have been offered, the
Adhvaryu enters (the Havirdhana shed) and draws
1 See p. 309, note 2.
2 According to this view, the omenta of all the victims after the
three first (Pra^apatya) ones, — i. e. beginning from the ' paryan-
gya' animals (see p. 299, note 2) up to the end of the Jjfaturmasya,
or Seasonal victims, which are the last of the domesticated ,'animals
— would be put together in one heap and divided into twenty-one
portions, which would then be offered to the first twenty-one deities
of the Seasonal offerings, that is to say, to those of the Vauvadeva,
Yaruwapraghasa, Sakamedha, and Mahahavis offerings, thus omit-
ting the deities of the Pitryesh/i and the .Sunasiriya offerings.
s That is the first three victims, viz. the horse, the hornless he-
goat, and the Gomr/ga.
3 94 s ATAPAT I f A-BRA HMAiVA.
Pra^apati's second Mahiman cup of Soma in
a silver vessel. The Puroru/C' thereof is (Va^.
XXIII, 3), ' He who by his greatness hath be-
come the one king of the breathing and blink-
ing world, [and who here ruleth over the
two-footed and the four-footed : to the god
Ka(Who?) will we pay homage by offering].'
The Anuvakya and Ya^ya are interchanged so as
to (ensure) unimpaired vigour l, and the Praisha
(direction to Hotrz) is the same (as that of the first
cup). As the Vashaz* is uttered, he offers with
(Vaf. S. XXIII, 4), 'What greatness of thine
there hath been in the night, and the year,
[what greatness of thine there hath been in
the earth and the fire; what greatness of
thine there hath been in the Nakshatras and
the moon, to that greatness of thine, to
Pra^apati, to the gods, hail2].' He does not
repeat the Vasha/ : the significance of this has been
explained.
8. Of the blood of the other victims they make
no sacrificial portions ; of (that of) the horse they
do make portions 3. Of (the blood of) the others 4
they make portions 4 on the south side, of (that of)
the horse on the north side (of the altar) ; of (the
blood of) the others he makes portions on (a mat
of) plaksha (ficus infectoria) twigs, of (that of) the
horse on rattan twigs.
1 By simple repetition this would be impaired.
2 See XIII, 2, 11, 2 with note. s See XIII, 3, 4, 2-5.
4 This would he an alternative view. According to the scholl.
on Katy. XX, 8, 1-3, this would seem to refer to the other Pra^a-
patya victims, in which case one would, however, expect the dual
here, as there are only two of them besides the horse.
XIII KANDA, 5 ADHYAYA, 3 BRAHMAA'A, II. 395
9. But concerning this, Satyaya^wi said, 'They
may indeed do it in either way, only one must not
depart from the (right) path.' But the former,
indeed, is the established practice. The sacrifice
(of the second day) is an Ukthya : thereby he causes
the air-world to prosper. The last day is an
Atiratra with all the Stomas, for him to obtain and
secure everything, for the Atiratra with all the
Stomas is everything, and the A^vamedha is every-
thing.
10. Its Bahishpavamana (stotra) is in the Tnvrit
(9-versed Stoma), the A<?ya (stotras) in the Pa/7/£a-
dasa (15-versed), the Madhyandina-pavamana in
the Saptadasa (17), the Frish//ia.s in the Ekaviwsa
(21), the Tmlya Pavamana in the Tri^ava (27),
the Agnish/oma-saman in the Trayastri»«a (33), the
Ukthas in the Ekavitf^a (21), the Shodasin in the
Ekaviwj-a, the night (chants) in the Pa;K'ada^a,
the Sandhi (twilight chant) in the Trivrit (9).
Whatever 6astra is (recited) for the second day of
the PWsh//zya Shatfaha that is (used at) the Atiratra
sacrifice x ; thereby he causes yonder (heavenly)
world to prosper.
11. 'There are twenty-one Savanlya victims, all
of them consecrated to Agni, and there is one and
the same performance for them,' so say some ; but
let him rather immolate those twenty-four bovine
(victims -) for twelve deities, — twelve months are
a year, and the year is everything, and the Asva-
1 In the same way Axv. S. X, 4, 8 lays down the rule that the
6'astras of the second day are those of the fifth day of the Vytu//;a
Pr/sh/Aya-shaa'aha ; cf. above, XIII, 5, 1, 7 seqq.
* See XIII, 3, 2, 3.
396 SATAPATHA-BRAHMAiVA.
medha is everything : thus it is for the sake of his
obtaining and securing everything.
Fourth Brai-imajva.
Different Arrangements of the Chants of the A^vamedha.
i. Now, Indrota Daivapa 6a-unaka once per-
formed this sacrifice for Caname^aya Parikshita,
and by performing it he extinguished all evil-doing,
all Brahman-slaughter ; and, verily, he who performs
the Ajrvamedha extinguishes (the guilt incurred by)
all evil-doing, all Brahman-slaughter.
2. It is of this, indeed, that the Gatha (strophe)
sings, — ' In Asandlvat1, Caname^aya bound for
the gods a black-spotted, grain-eating horse, adorned
with a golden ornament and with yellow garlands.'
3. [There are] those same first two days 2, and
a (Tyotis 3 Atiratra : therewith (they sacrificed) for
Bhimasena; — those same first two days, and a Go
Atiratra : therewith (they sacrificed) for Ugra-
sena ; — those same first two days, and an Ayus
Atiratra : therewith (they sacrificed) for .SYutasena.
These are the Parikshitiyas \ and it is of this that
the Gatha sings, — 'The righteous Parikshitas,
performing horse-sacrifices, by their righteous work
did away with sinful work one after another.'
1 Lit., (in the city, nagarc, Harisvamin) possessed of a throne. Cf.
Ait. Br. VIII, 21. '
2 Viz., as stated before, an Agnish/oma and an Ukthya.
■ As to the difference between the Gryotis, Go, and Ayus forms of
the Agnish/oma sacrifice, see part iv, p. 287, note 2.
* That is, according to Harisvamin (and the Gatha), the brothers
of (Ganame^aya) Parikshita, though one would rather have thought
of his sons, the grandsons of Parikshit.
XIII KAA\DA, 5 ADIIYAYA, 4 BRAHMANA, 7. 397
4. Those same first two days, and an Abhi^it '
A
Atiratra, — therewith Para A/nara, the Kausalya
king, once sacrificed : it is of this that Gatha sings,
— 'A/nara's son, the Kausalya Para, Haira^ya-
nabha, caused a horse, meet for sacrifice, to be
bound, and gave away the replete regions.'
5. Those same first two days, and a Vlsvagit l
Atiratra, — therewith Purukutsa, the Aikshvaka
king, once on a time performed a horse(daurgaha)-
sacrifice, whence it is of this that the JRtshi sings
(J?ig-v. IV, 42, 8), — ' These, the seven AYshis, were
then our fathers when Daurgaha - was bound.'
6. Those same first two days, and a Mahavrata 3
A
Atiratra, — therewith Marutta Avikshita, the
Ayogava king, once performed sacrifice; whence
the Maruts became his guards-men, Agni his
chamberlain, and the Visve Deva// his counsellors :
it is of this that the Gatha sings, — ' The Maruts
dwelt as guards-men in Marutta Avikshita's
house, Agni as his chamberlain, and the Virve
Deva/z as his counsellors.' And, verily, the Maruts
become the guards-men, Agni the chamberlain,
and the Vii-ve Deva// the counsellors of him who
performs the horse-sacrifice.
7. Those same first two days, and an Aptoryama4
Atiratra, — it was therewith that Kraivya, the
Pa/H-ala king, once performed sacrifice, — for
Krivis they formerly called the Pa;7/C'alas : it is of
this that the Gatha sings, — ' At Parivakra, the
1 Regarding the Abhi^it and Vijva^it, see part iv, p. 320, note 2.
1 Sayawa, differently from our Brahmawa, takes Daurgaha as the
patronymic of Purukutsa (son of Durgaha).
3 See part iv, p. 282, note 5.
* See part iii, introd. p. xx.
39§ SATAPATHA-BRAHMAiVA.
Pa;z/C'ala overlord of the Krivis seized a horse,
meet for sacrifice, with offering-gifts of a hundred
thousand (head of cattle).'
8. And a second (Gatha), — 'A thousand myriads
there were, and five-and-twenty hundreds, which the
Brahmawas of the Pa?H'alas from every quarter
divided between them.'
9. The Agnish/oma in the Trivrzt (stoma) ; the
Ukthya in the PawZ'adasa ; and the third day, with
the Uktha (stotras), in the Saptadasa ; the Sho^a^in
(stotra) in the Ekaviw^a, the night (stotras) in the
Pa7l£adasa, and the Sandhi (stotra) in the Trivrzt, —
this is the (sacrifice) resulting in the Anush/ubh J :
it is therewith that sacrifice was performed by
Dhvasan Dvaitavana, the king of the Matsyas,
where there is the lake Dvaitavana ; and it is of
this that the Gatha sings, — ' Fourteen steeds did
king Dvaitavana, victorious in battle, bind for
Indra VWtrahan, whence the lake Dvaitavana
(took its name).'
10. The (three) Pavamana (stotras) in the A'atur-
vimsa. (stoma), and (those performed) by repetitions '2
in the Trivr/t ; the Pavamanas in the A'atu.y/C'atva-
rlmsa. (44-versed stoma), and (those performed) by
repetition 3 in the Ekaviwsa ; the Pavamanas in
1 Viz. inasmuch as, according to Harisvamin, all the Stotras
amount together to 798 verses, which make twenty-five anush/ubh
verses (of 32 syllables each) or thereabouts.
1 That is to say, all the remaining nine stotras of this, the Agnish-
/oma, day, the so-called Dhuryas, viz. the A^-ya- stotras, the Przsh/^a-
stotras, and the Agnish/oma-saman, in all of which the respective
Stoma is obtained by repetitions of the three stotriya-verses.
3 In this, the Ukthya, day, this includes also the three Uktha-
stotras, as being, as it were, the Dhuryas of the Hotrfs assistants
XIII KANDA, 5 ADHYAYA, 4 BRAIIMAiVA, 1 5- 399
the Ash/a^atvari;;wa (48), and (those performed) by
repetition in the Trayastriw.ra (33) up to the
Agnish/oma-saman, the Uktha (stotras) in the Dva-
tri«wa (32), the Sho^/a^in in the Ekaviw^a, the night
(stotras) in the Pa^/*ada^a, and the Sandhi (stotra) in
the Trivrst :
1 1. Suchlike is Vishwu's striding1, — it was there-
with that Bharata Dau/zshanti once performed
sacrifice, and attained that wide sway which now
belongs to the Bharatas: it is of this that the
Gatha sings, — 'Seventy-eight steeds did Bharata
Dau/zshanti bind for the Wztra-slayer on the
Yamuna, and fifty-five near the Ganga.'
1 2. And a second (Gatha), — ' Having bound a
hundred and thirty-three horses, meet for sacrifice,
king Saudyumni, more shifty, overcame the other
shiftless ones.'
13. And a third, — 'At Na^apit2, the Apsaras
vSakuntala conceived Bharata, who, after conquer-
ing the whole earth, brought to Indra more than
a thousand horses, meet for sacrifice.'
14. And a fourth3, — ' The greatness of Bharata
neither the men before nor those after him attained,
nor did the five (tribes of) men, even as a mortal
man (does not touch) the sky with his arms.'
1 5. With the Ekaviwsa-stoma4 i^zshabha Yaf ?za-
(cf. part iii, introd. p. xiv seqq.) ; whilst in the directions regarding
the next day they are not included, as requiring a different Stoma.
1 Just as there are here wide intervals between the Stomas, so
Vishwu, in his three strides, passes over wide distances, comm.
2 This, according to Harisvamin, is the name of Ka«va's
hermitage. Cf. Leumann, Zeitsch. d. D. M. G., XLVIII, p. 81.
3 Cf. Ait. Br. VIII, 23; Weber, Ind. Stud. I, p. 202.
4 That is, using the 21 -versed form throughout the three days.
400 SATAPATHA-BRAIIMAxVA.
tura, king of the ^SViknas, performed sacrifice : it
is of this that the Gatha sings, — ' When Rishabha.
Ya^watura was sacrificing, the Brahman-folk,
having received wealth at the Arvamedha, divided
the offering-gifts between them.'
1 6. With the Trayastri;;wa-stoma .So^a Satra-
saha, the Pa/H'ala king, performed sacrifice: it is of
this that the Gatha sings, — 'When Satrasaha per-
forms the horse-sacrifice, the Trayastriw.ra (stomas)
come forth as (Taurva^a) horses, and six thousand
mail-clad men '.
17. And a second (Gatha), — 'At the sacrifice of
thee, K oka's father, the Trayastri?//.?a (stomas)
come forth, each as six times six thousand2 (horses),
and six thousand mail-clad men.'
18. And a third,— ' When Satrasaha, the PM-
/•ala king, was sacrificing, wearing beautiful garlands,
Indra revelled in Soma, and the Brahma&as became
satiated with wealth.'
19. .Satanika Satra^ita performed the Govi-
nata (form of Ajvamedha), after taking away the
1 This seems to be Harisvamin's interpretation of the verse : —
torva^a asva. gyesh//ie tarn api sr^yeran iti (?) Irayastrima stoma.
udgaMZranti, sa hi .Sb«as trayastriwjjtn eva stoman trishv api
divaseshu prayuhkte nanyan iti te udgaXvO/jantity aha, sha/ tu
sahasrawi va.vmuia.rn ra.ga.putiC\na.m kava&nam a^vapalanam udirata
iti vartate varshe prapta eva drash/avya//. The St. Petersb. Diet.,
on the other hand, construes ' trayastriwja/z ' along with • sha/
sahasrdm'=6o33 (? horses of mail-clad men). This interpretation
seems to me to involve serious difficulties. The use of those Stomas
doubtless is supposed to result in the advantages here enumerated.
■ Koko nama nathaA, ke te asva udirata iti prathamaya/?/ gatha-
yam uktam tad atrapy anuvartate ; teshaw tatra parima/zawz
noktam atra sha/triwsad ajvasahasrawi rakshiwam anu/'arabhutany
udgaX'X'/iantity aha; trayastriw^aj X'odirate shad dh\(l!) vaxxmnam
padanetasu (?) ga/MVjantiti. Ilarisvamin.
XIII KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 23. 4OI
horse of the KrUya (king); and since that time
the Ka.ris do not keep up the (sacrificial) fires,
saying. ' The Soma-drink has been taken from us.'
20. The mode (of chanting) for this (Govinata
form) is : — the Pavamana (stotras) in the Aaturviw^a
(stoma), and (those chanted) by repetitions in the
Trivr/t ; — the Pavamanas in the A'atu.svC'atvariw.ra,
A
the A^ya (stotras) in the Ekavi^j-a, the Ukthas1 in
the Tri/^ava, the Pr/sh/^as in the Ekaviwsa ; — the
Pavamanas in the Sha/triw«a (36-versed), and (those
chanted) by repetitions in the Trayastriw.ra (33)
A
up to the Agnish/oma-saman, the Ukthas in the
Ekavi^va, the Shodfarin in the Ekavi#wa, the night
(stotras) in the Pa»iada.sa, and the Sandhi (stotra)
in the Trivet.
21. It is of this that the Gatha sings, — ' .Satan Ik a
Satra^ita seized a sacrificial horse, in the neigh-
bourhood, the sacrifice of the Kasis, even as
Bharata (seized that) of the Satvats.'
22. And a second, — 'The mighty 6atanlka, having
seized, in the neighbourhood, Dhrz'tarash/ra's
white sacrificial horse, roaming at will in its tenth
month, 6atanika 2 performed the Govinata-sacrifice.'
23. And a fourth3, — 'The greatness of the
Bharatas neither the men before nor those after
them attained, nor did the seven (tribes of) men,
even as a mortal man (does not touch) the sky with
his flanks.'
1 Why these are here put before the Pr/'sh/Aas, is not clear.
2 Perhaps we ought here to read ' Satra^ita.'
3 Unless the Gatha in the preceding paragraph (being in the
Trish/ubh metre) is really counted as two, the author seems here
purposely to have omitted a verse. Possibly, however, it may
mean, 'the fourth,' viz. referring to paragraph 14.
[44] D d
402 SATArATHA-BRAHMAA'A.
24. Now as to the sacrificial gifts. Whatever there
is towards the middle of the kingdom other than the
land, the men, and the property of the Brahmawa,
of that the eastern region belongs to the Hotr/,
the southern to the Brahman, the western to the
Adhvaryu, the northern to the Udgatr/; and the
Hotrz'kas share this alonij with them.
25. When the Udayaniya (completing offering)
is finished, he seizes twenty-one barren cows, sacred
to Mitra-Varuwa, the Visve Deva/z, and Br/haspati,
with the view of his gaining those deities. And
the reason why those sacred to Br/haspati come
last is that Br/haspati is the Brahman (n.), and he
thus establishes himself finally in the Brahman.
26. And as to their being twenty-one of them, —
the twenty-one-fold is he who shines yonder : twelve
months, five seasons, these three worlds, and yonder
sun as the twenty-first — this consummation (he
thereby obtains).
27. When the Udavasaniya (closing offering) is
completed, they give, for a sacrificial gift, four
women, with a maiden as the fifth, and four hundred
female attendants according to agreement.
28. And during the following year he performs
the animal sacrifices of the seasons, — six (victims)
sacred to Agni in the spring, six to Indra in the
summer, six to Par^anya, or to the Maruts, in the
rainy season, six to Mitra and Varuwa in the autumn,
six to Indra and Vishnu in the winter, and six to
Indra and Brzhaspati in the dewy season, — six
seasons are a year : in the seasons, in the year, he
thus establishes himself. These amount to thirty-
six animals, — the Br/hati (metre) consists of thirty-
six syllables, and the heavenly world is established
XIII KAXDA, 6 ADHYAYA, I BRAhMAJVA, 3. 4O3
upon the Brthati : and thus he finally establishes
himself, by means of the Brzhati metre, in the
heavenly world.
Sixth Adhyaya. First Brahmajva.
The Purushamedha, or Human Sacrifice.
1. Purusha Naraya«a desired, 'Would that I
overpassed all beings ! would that I alone were every-
thing- here (this universe) ! ' He beheld this five-
days' sacrificial performance, the Purushamedha.
and took it \ and performed offering therewith ; and
having performed offering therewith, he overpassed
all beings, and became everything here. And,
verily, he who, knowing this, performs the Purusha-
medha, or who even knows this, overpasses all
beings, and becomes everything here.
2. For this (offering) there are twenty-three
Dikshas, twelve Upasads, and five Sutyas (Soma-
days). This, then, being a forty-days' (perform-
ance), including the Dikshas and Upasads, amounts
to a Vira^ -, for the Vira^ consists of forty syllables :
[Va^. S. XXXI, 5.] :Thence3 Vira^ (f.) was
born, and from out of Vira^ the Purusha.'
That is, according to Harisvamin, he brought its powers into
play, and accomplished all his desires : — tatsadhanany upapadayat,
tenayaw ya^anena samihitazw sakalaw sadhitavan ity arlha/i.
2 The Vira^-verse consists of decasyllabic padas, the most
common form of the verse being oneof three padas(or thirtysyllables),
whilst here the one consisting of four padas is alluded to, and Vira^--
verses of one and two padas likewise occur. There is also a
parallel form of the Vira^-metre consisting of (usually three)
hendeca-syllabic padas.
3 That is, from the Purusha ; cf. J?ig-v. S. X, 90, 5.
D d 2
4O4 SATAPATIIA-RRAIIMA.VA.
This, then, is that Vira^, and from out of that
Vira^* he (the Sacrificer) generates the Purusha,
the Sacrifice.
3. Now these (forty clays) are four decades ; and
as to there bein^ these four decades, it is for the
obtainment of these worlds, as well as of the regions :
by the first decade they1 obtained_even this (terres-
trial) world, by the second the air, by the third
the sky, and by the fourth the regions (quarters) ;
and in like manner does the Sacrificer, by the first
decade, obtain even this (terrestrial) world, by the
second the air, by the third the sky, and by the
fourth the regions — and, indeed, as much as these
worlds and the regions are, so much is all this
(universe) ; and the Purusha medha is everything :
thus it is for the sake of his obtaining and securing
ever) thing.
4. On the Upavasatha2 (day) there are eleven
victims sacred to Agni and Soma : the performance
for these is one and the same. There are eleven
stakes, — the Trish/ubh (verse) consists of eleven
syllables, and the Trish/ubh is a thunderbolt, and
the Trish/ubh is vigour : with the thunderbolt, with
vigour, the Sacrificer thus from the first repels evil.
5. On the Sutya (days) there are the (Savaniya)
victims of the set of eleven :! (stakes), — the Trish-
Aibh consists of eleven syllables, and the Trish/ubh
is a thunderbolt, and the Trish/ubh is vigour ; with
the thunderbolt, with vigour, the Sacrificer thus
from the first repels evil.
1 Harisvamin supplies ' purve purusha/z ' (? former men, or the
first seven purusha//, the seven ^?/shis).
2 That is, the day before the Soma-sacrifice.
3 ^ee III, 7, 2, 1 seqq.
XIII KAATA, 6 ADHYAYA, I BRAHMAJVA, 9. 405
6. And, again, as to why there are (the victims)
of the set of eleven (stakes) : it is for the sake of
his obtaining and securing everything, for the set
of eleven (stakes) is everything, since the set of
eleven (stakes) is Pra^apati, and Pra^apati is every-
thing, and the Purushamedha is everything.
7. Now this Purushamedha is a five-days' sacri-
ficial performance — the sacrifice is fivefold, the vic-
tim is fivefold, and five seasons are a year : what-
soever of five kinds there is, either concerning the
deity or the self (body), all that he thereby obtains.
8. The first day thereof is an Agnish/oma ; then
(follows) an Ukthya, then an Atiratra, then an
Ukthya, then an Agnish/oma: this (sacrifice) thus
has light (^yotis1) on both sides, and an Ukthya
on both sides (of the central Atiratra).
9. It is a five-days' (sacrifice), like a barley-corn
in the middle - ; for the Purushamedha is these
worlds, and these worlds have light on both sides —
through Agni (the sacrificial fire) on this side, and
through Aditya (the Sun) on the other : therefore
it has light on both sides. And the Ukthya is food,
and the Atiratra the body (self) ; and because there
are these Ukthyas on both sides of the Atiratra,
therefore this body is surrounded by food. And
that Atiratra which is the largest of them is in the
middle, it is thereby that it (the body, or sacrifice)
is like a barley-corn (yava) in the middle ; and, verily,
1 Viz. an Agnish/oma form of the Gyotish/oina order of sacrifice.
Cf. part iv, p. 287, note 2.
2 That is, becoming larger towards the middle, inasmuch as the
Ukthya is — as far as Stotras and Sastras, and cups of Soma are
concerned — a larger sacrifice than the Agnish/oma ; and the
Atiratra is the largest form of all.
4C6 SATAPATITA-BRAfTMAATA.
whosoever knows this repels (yu) his hateful enemy :
' He alone exists, not his hateful enemy,' thus they
say of him.
10. The first day is for it this same (terrestrial)
world, and the springseason1 also is this its (terrestrial)
world ; and the second day is what there is above
this (terrestrial) world and below- the air, and the
summer season also is that (part) of it ; and the
central day is its air, and the rainy and autumn
seasons also are its air ; and the fourth day is what
is above the air, and below the sky, and the winter
season also is that (part) of it ; and its fifth day is
the sky, and the dewy season also is its sky : thus
as to the deities.
n. Then as to the body2. The first da)' is its
feet, and the spring season also is its feet ; and
the second day is what is above the feet, and below
the waist, and the summer season also is that (part)
of it ; and the central day is its waist, and the rainy
and autumn seasons also are its waist ; the fourth
day is what is above the waist and below the head,
and the winter season also is that (part) of it ; and
the fifth day is its head, and the dewy season also
is its head : — thus these worlds, as well as the year
and the (sacrificer's) self, pass into the Purushamedha
for the obtainment and securing of everything, for,
indeed, these worlds are everything, and the year
is everything, and the self is everything, and the
Purushamedha is everything.
1 It should be borne in mind here that the sacrifice (Pra^apati)
is identical with the Sacrificer on the one hand, and with the year
on the other.
! Or, as to the self, viz. of Pra^apati (and the Sacrificer), which
the sacrifice is supposed to reproduce.
XIII KAAY).\, 6 ADHYAYA, 2 URAUMAA'A, 3. 40;
Second Braiimaaa.
1. And as to why it is called Purushamedha : —
The stronghold (pur) doubtless is these worlds,
and the Purusha (spirit) is he that blows here (the
wind), he bides (si) in this stronghold (pur) : hence
he is the Purusha. And whatever food there is in
these worlds that is its ' medha,' its food ; and inas-
much as this is its ' medha,' its food, therefore (it is
called) Purushamedha. And inasmuch as at this
(sacrifice) he seizes 1 men (purusha) meet for sacrifice
(medhya), therefore also it is called Purushamedha.
2. He seizes them on the central day, for the
central day is the air, and the air is the abode of
all beings ; and, indeed, these victims are also food,
and the central day is the belly : he thus puts food
in the belly.
3. He seizes them by decades 2 for the obtainment
1 That is, he (symbolically) immolates them.
2 The statement in paragraphs 3 and 4, according to which
there are eleven decades of human victims, does not refer to the
actual distribution of victims over the eleven stakes, but it is
apparently made purely for symbolical reasons (viz. with reference
to the \irag and Trish/ubh metres), and is probably based on the
way in which the victims are enumerated in the Va^asaneyi-sawhita,
XXX, 5-22 (see the Translation at the end of this chapter, where
they are, however, numbered according to the stakes). There
the first eleven Ka«</ikas (5-15) are made up of the names
and deities of ten victims each, hence together of eleven decades ;
whilst of the subsequent Ka«</ikas — k. 16 consists of twelve, ks.
17-21 often each, and k. 22 of twelve victims. The actual mode
of distribution over the several stakes is that referred to in para-
graphs 5-8, viz. the first forty-eight victims are lied to the central
stake, after which eleven victims are tied to each of the other ten
stakes. After these, amounting to 158 victims, the Saw/hita
408 SATAPATHA-BRAHMAA'A.
of all food, for the Vira^" consists of ten syllables,
and the Vira^ is all food \
4. Eleven decades - he seizes ; — the Trish/ubh
consists of eleven syllables, and the Trish/ubh is
the thunderbolt, and vigour : with the thunderbolt,
with vigour, the Sacrificer thus repels evil from
within him.
5. Forty-eight he seizes at the central stake ; —
the cVagati consists of forty-eight syllables, and
cattle are of £agata (movable) nature : by means of
the (7agati he (the priest) secures cattle for him.
6. Eleven at each of the others ; — the Trish/ubh
consists of eleven syllables, and the Trish/ubh is
the thunderbolt, and vigour : with the thunderbolt,
enumerates twenty-six additional victims, which, according to Mahi-
dhara (cf. Katy. XXI, 1, 10), are to be added to the eleven victims of
the second stake, — viz. fourteen victims dedicated to various so-
called deities ; eight victims, sacred to Pra^apati and belonging
neither to the .Sudra nor to the Brahmawa castes; and finally four
more victims, characterised in exactly the same way as the eight
preceding ones. It will be seen that of these twenty-six victims
only the first set of (eight) Pra^apatya victims are referred to in the
Brahmawa, and that as the victims seized last of all. This circum-
stance clearly characterises the last four victims of the Sawhita as not
recognised by the Brahmawa ; and seeing that all four of these are
such as have already occurred amongst the previously enumerated
victims (though there assigned to different divinities) they must be
considered (as they are by Prof. Weber, Ind. Streifen, I, p. 68) as
having been added to the list of the Sawhita subsequently to the
composition of the Brahmawa. A similar inference will probably
apply to the fourteen victims preceding the eight Pra^apatya
ones, though all that can be urged against them is that they are not
referred to in the Brahmawa.
1 Hardly, — and all food is vir&g (widely ruling or shining). In
double clauses with a middle term, such as this, the position of
subject and predicate seems often reversed in the second clause (cf.
for instance, XIII, 8, 1, 4).
2 See note 2 on p. 407.
XIII KANDA, 6 ADHYAyA, 2 BRAHMAJVA, IO. 409
with vigour, the Sacrificer thus repels evil from
about him.
7. Last of all he seizes eight ; — the Gayatri
consists of eight syllables, and the Gayatri is the
Brahman (n.): he thus makes the Brahman to be
the ultimate thing of this universe, whence they
say that the Brahman is the ultimate thing of
this universe.
8. These (eight) are sacred to Pra^apati, —
Pra^apati assuredly is the Brahman, for Pra^apati is
of the nature of the Brahman ' : therefore they are
sacred to Pra^apati.
9. When about to bring up the victims, he offers
those three oblations to Savitr/, with (Va<r S.
XXX, 1-5), 'God Savitrz, (speed the sacrifice,
speed the lord of sacrifice unto his share)!' — ■
'May we obtain that glorious light of the
God Savitrt, (who shall inspire our prayers)!'
— 'All troubles remove thou from us, O God
Savitrz'; bestow unto us what is auspicious!'
He thus pleases Savitra, and thus pleased with him,
he (Savitrz) impels (speeds) those (sacrificial) men,
and he seizes them impelled by that (Savitrz).
10. P'or the priesthood he seizes a Brahma^a, for
the Brahma^a is the priesthood : he thus joins
priesthood to priesthood 2 ; — for the nobility he
seizes a Ra^anya, for the Ra^anya is the nobility :
he thus joins nobility to nobility ; — for the Maruts
(he seizes) a Vai^ya, for the Maruts are the clans
(peasants) : he thus joins peasantry to peasantry ; —
1 That is, of the divine spirit, the world-soul, of which Pra^apati
ip, as it were, the personification, or phenomenal representative.
2 Or, he perfects, completes, the priesthood by (adding to it
a member of) the priesthood.
4-IO SATAPATIIA-BRAIlMAiVA.
for (religious) toil (he seizes) a .Sudra, for the .Sudra
is toil : he thus joins toil to toil ;— according to their
particular form he thus supplies these divinities with
victims, and, thus supplied, they supply him with all
his objects of desire.
1 1. He makes offering with ghee, for ghee is fiery
mettle: by means of fiery mettle he thus endows him
(the Sacrificer) with fiery mettle. He makes offering
with ghee, for that — to wit, ghee — is the dear
resource of the gods : he thus supplies them with
their dear resource, and, thus supplied, they supply
him with all his objects of desire.
1 2. By means of the Purusha Naraya^a (litany),
the Brahman priest (seated) to the right (south) of
them, praises the men bound (to the stakes) with
this sixteen-versed (hymn, Rig-v. X, 90, Va^. S.
XXXI, 1-16), 'The thousand-headed Purusha,
thousand-eyed, thousand-footed1 . . .;' — thus
(he does) for the obtainment and the securing of
everything, for everything here consists of sixteen
parts, and the Purushamedha is everything : in thus
saying, ' So and so thou art, so and so thou art,' he
praises and thereby indeed magnifies him (Purusha);
but he also thereby speaks of him, such as he is.
Now, the victims had had the fire carried round
them, but they were not yet slaughtered, —
13. Then a voice2 said to him, ' Purusha, do not
1 For a complete translation of this hymn, the Purusha-sukta, see
J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv,
introduction, p. xiv.
2 'A bodiless voice/ comm. ; cf. XI, 4, 2, 16 where likewise 'an
invisible voice ' is introduced censuring the priest who burns die
oblations. Perhaps, however, Vak may be intended from whom
Pra^apati, in the beginning, produced die waters; cf. VI, 1, 1, 9.
XIII KA.Y.DA, 6 ADIIYAYA, 2 BRAHMAJVA, l6. 4II
consummate (these human victims1): if thou wert to
consummate them, man (purusha) would eat man.'
Accordingly, as soon as fire had been carried round
them, he set them free, and offered oblations to
the same divinities 2, and thereby gratified those
divinities, and, thus gratified, they gratified him
with all objects of desire.
14. He makes offering with ghee, for ghee is
fiery mettle : with fiery mettle he thus bestows
fiery mettle upon him.
15. He concludes with those of the set of eleven
(stakes), — the Trish/ubh consists of eleven syllables,
and the Trish/ubh is the thunderbolt, and vigour :
with the thunderbolt, with vigour, the Sacrificer thus
repels evil from within.
16. The Udayaniya (concluding oblation) having
been completed, he seizes eleven barren cows, sacred
to Mitra-Varuwa, the Visve Deva//, and Br/haspati 3,
with the view of winning these deities. And as
to those of Brz'haspati being last, — Br/haspati truly
is the Brahman (n.), and thus he finally establishes
himself in the Brahman.
1 Thus (i. e. do not go through with this human sacrifice)
the commentator, probably correctly, interprets ' sawsthapaya '
(instead of ' do not kill/ St. Petersb. Diet., though, practically, it
would, of course, come to the same thing), — Purusha, etan purusha-
pajun ma sawtish/ipa^, udahnayadikany ahgany esham ma k/z'tha
ityartha/z; yadi sawsthapayishyasi tata/z jeshabhakshanukare/za loke
*pi purusha/z purusham bhakshayishyati ta£ Hyuktam ity abhipraya/^.
In the same way the verse ought accordingly to have been translated
in III, 7, 2, 8.
2 That is, he offers with the formulas ' To the Brahman, hail ! to
the Kshatra, hail! &c, running through the whole series of so-called
divinities of the released victims.
Viz. three for each of the first two deities, and five for Br/has-
pati.
4 I 2 SATAFATIIA-BRAHMAA'A.
17. And as to why there are eleven of them, —
the Trish/ubh consists of eleven syllables, and the
Trish/ubh is the thunderbolt, and vigour : with
the thunderbolt, with vigour, the Sacrificer thus
repels evil from within. The Traidhatavt is
the final offering (Udavasamya) : the mystic import
is the same (as before ').
18. Now as to the sacrificial fees. What there
is towards the middle of the kingdom other than
the land and the property of the Brahmawa, but
including the men, of that the eastern quarter
belongs to the Hotrz, the southern to the Brahman,
the western to the Adhvaryu, and the northern
to the Udgatrz ; and the Hot^/kas share this along
with them.
19. And if a Brahniawa performs the sacrifice, he
should bestow all his property in order to obtain
and secure everything, for the Brahmawa is every-
thing, and all one's property is everything, and the
Purushamedha is everything.
20. And having taken up the two fires within
his own self2, and worshipped the sun with the
Uttara-Naraya//a (litany, viz. Vag". S. XXXI, 17-
22), let him betake himself to the forest without
looking round ; and that (place), indeed, is apart
from men. But should he wish to live in the
village, let him take up again the two fires in the
churning-sticks, and having worshipped the sun with
the Uttara-Naraya/ja (litany) let him dwell at his
home, and let him offer such sacrifices as he may
1 Viz. as set forth V, 5, 5, 6 seqq.
2 Viz. by thrice inhaling the heat (or smoke) emitted by the
fires. Cf. Manava-Dh. VI, 38 ; Baudhayana-Dharmas. II, 17, 26.
XIII KAAYJA, 6 ADHYAYA, 2 BRAHMAATA, 20. 4 1
!
be able to afford. But, indeed, this (sacrifice) is not
to be imparted to any and everyone, lest one should
impart everything to any and every one, for the
Purushamedha is everything; but one may only
impart it to one who is known to him, and who
is versed in sacred writ, and who ma)- be dear to
him, but not to any and every one.
The (Symbolical) Victims of the Purushamedha'.
I. 1. To the priesthood (he consecrates) a Brahma/Ja — 2. To
the nobility a Kshatriya — 3. To the Maruts a Vauya — 4. To
penance (hardship, tapas) a 6'udra — 5. To darkness a thief —
6. To hell a man-slayer — 7. To evil a eunuch — 8. To barter an
unchaste woman (ayobhu 2) — 9. To desire a harlot (pumskaib)— ~
10. To the shriek (atikrush/a) a minstrel (magadha)— 11. To
dancing a herald (bard, suta) — 12. To singing an actor (jailQsha) —
13. To the law a counsellor (sabha^ara) — 14. To joking a timorous
man — 15. To fun (narma) a chatterer — 16. To laughter (hasa) an
artizan (kari, ? singer of praises) — 17. To pleasure (dnanda) a
woman's friend — 18. To enjoyment a maiden's son — 19. To skili
a wheelwright — 20. To perseverance a carpenter — 21. To heat
(tapas) a potter — 22. To craft a mechanic — 23. To handsome
form a jeweller — 24. To beauty a barber3 — 25. To the arrow-shot
an arrow-maker — 26. To the weapon a bow-maker — 27. To work
a bowstring-maker — 28. To fate a rope-maker — 29. To death a
huntsman — 30. To the end (antaka) a dog-keeper — 31. To rivers
a fisherman (pau%-ish//$a) — 32. To the ogress (of waste lands) a
1 Comp. Prof. Weber's German translation (Zeitschr. D. M. G.,
XVIII, p. 262 seqq. ; Indische Streifen, I, p. 76 seqq.), where
the variants from the Taitt. Br. and the explanations of the
commentaries are given. Not a few of the terms used (some of
which are. indeed, explained in a different way by the commentators)
are, however, still of doubtful meaning. Vag\ S. XXX, 5-22.
2 ? The patronymic, or matronymic, of this, ' ayobhava ' is said to
be the son of a .budra from aVaijya woman.
3 Or, as Mahidhara takes 'subhe vapam.' to well-being the seed-
sower — einen Samann dem Gedeihen, Weber.
41 4 SATAPATIIA-BKAIIMAJVA.
Nishada ' — 33. To the man-tiger (? werwolf) a mono-maniac —
34. To the Gandharvas and Apsaras a roving outcast (vratya)
35. To the teams (? prayu^) a madman — 36. To serpents and
demons a blockhead (? apratipad) — 37. To dice a gambler — 38.
To impassibility 2 a non-gambler — 39. To the devils (pi.ya£as) a
female cane-worker (basket-maker) — 40. To the hobgoblins (yatu-
dhana) a female worker in thorns — 41. To intercourse a gallant —
42. To the house a paramour — 43. To trouble an unmarried elder
brother whose younger brother is married — 44. To calamity a
younger brother married before his elder brother — 45. To failure3
the husband of a younger sister whose elder sister is unmarried —
46. To reparation an artiste in embroidery — 47. To agreement
a female practiser of love-spells — 48. To garrulity (prakamodya)
an attendant.
II. 1. To colour a devoted adherent — 2. To strength a giver
of gifts — 3. To excrescences4 a hunchback — 4. To merriment a
a dwarf — 5. To the doors a lame one 5 — 6. To sleep a blind one
— 7. To injustice a deaf one — 8. To the means of purification
(? purging) a physician — 9. To knowledge a star-gazer — 10. To
desire of learning one who asks questions — n. To the desire of
'adding to one's knowledge one given to ask questions about
(everything).
III. 1. To the bounds (of land or propriety) an arbitrator —
2. To ruins an elephant-keeper — 3. To speed a groom — 4. To
thrift a cowherd — 5. To vigour a shepherd — 6. To fiery mettle a
goatherd — 7. To refreshment (? food) a cultivator of the soil —
8. To the sweet beverage (? nectar) the distiller of liquor — 9. To
happiness the guardian of a house — 10. To prosperity a possessor
of wealth — 11. To superintendence an assistant doorkeeper6.
IV. 1. To the light a gatherer of fire-wood — 2. To brilliance
J One of the wild aboriginal tribesmen.
2 ? iryata, lit. the state of one requiring to be roused.
3 ? 'envy ' St. Petersb. Diet, (araddhi).
4 The meaning of ' utsada' is doubtful ; it might be ' removal,'
only the etymological meaning of 'ut-sad' having probably suggested
the combination.
5 Mahidhara takes 'srama' in the sense of one affected with
ophthalmia (cf. srava) : in both senses the association of ideas is
intelligible, though apparently (as in other cases) of a jocular nature.
5 Or, the assistant of a charioteer, according to Mah. and Say.
(cf.V, 3).
XIII KA.WDA, 6 ADIIYAYA, 2 l'.RAIIMAA'A, 20. 415
a fire-kindler — 3. To the sun's sphere a sprinkler (anointer of a king)
— 4. To the highest heaven a distributer (of portions) — 5. To the
world of the gods a carver (of portions) — 6. To the world of men a
scatterer (? seasoner ]) — 7. To all the worlds a pourer out (of drink 2)
— 8. To decay and murder a churner 3 — 9. To the (animal) sacri-
fice (or, sacrificial essence) a washer-woman — 10. To concu-
piscence a female dyer — 11. To quarrelling one of a thievish
disposition.
V. 1. To manslaughter an informer — 2. To discrimination a
doorkeeper — 3. To oversight an assistant doorkeeper 4 — 4. To
strength (cf. II, 2) an attendant — 5. To plenty a servant — 6. To
the pleasant one speaking pleasantly — 7. To security one mounted
on a horse — 8. To heaven (svarga loka) a dealer out of portions
(cf. IV, 5)— 9. To the highest heaven a distributer (of portions ; cf.
IV, 4) — 10. To wrath one who makes iron red-hot — n. To anger
an absconder (? a yielder, coward).
VI. 1. To application a yoker — 2. To grief one ready to
attack — 3. To peaceful dwelling an unyoker — 4. To up-hills and
down-hills one standing on three legs (of firm character)— 5. To
bodily form a haughty one (?) — 6. To virtue a woman who prepares
unguents — 7. To calamity (cf. I, 44) a woman who makes scabbards
—8. ToYama (the god of death) a barren woman — 9. ToYama5
one who bears twins — 10. To Atharvan one who has miscarried —
1 1. To the sawvatsara (the first year of the five years' cycle) one in
her courses.
VII. 1. To the parivatsara (the second year) one who has not
yet borne children — 2. To the idavatsara (the third year) one who
transgresses (the matrimonial bonds) — 3. To the idvatsara (the
fourth year) one who oversteps (the bounds of propriety) — 4. To
the vatsara (the fifth year) one who is worn out — 5. To the year a
gray-haired one— 6. To the 7?zbhus a furrier — 7. To the Sadhyas
a tanner — 8. To the lakes a fisherman (dhaivara) — 9. To stagnant
(waters) a boatsman — 10. To pools a Bainda6 — 11. To reed-
marshes one living on dried meat (or fish).
1 Mahidhara takes ' prakaritr*" in the sense of ' viksheptr*" ;
Say. in that of ' sower of discord.'
2 ? Say. makes ' upasektr/' a composer of feuds (!).
3 ? ' a stirrer up of discord,' Say.
4 Thus also Mahidhara; charioteer, Say.; cf. Ill, 11.
5 Yami, Taitt. Br.
6 According to Mahidhara, a wild tribesman (inhabitant of the
jungle) ; ' one living by the net,' Say.
41 6 SATAPATHA-BRAHMAAW.
VIII. i. To the opposite bank a • margara ' ' — 2. To the near
bank a fisherman (kevarta) — 3. To shallows an Anda 2 — 4. To
uneven (? deep) places a fisher (mainala) — 5. To sounds (svana) a
Parwaka — 6. To caverns a Kirata (woodman) — 7. To mountain-
ridges a Gambhaka 4 — 8. To the mountains a Kimpurusha 5 — 9. To
loathing a Paulkasa8 — 10. To colour a worker in gold (cf. I, 23) —
1 1 . To the balance (pair of scales) a merchant.
IX. 1. To the latter part of the evening one exhausted — 2. To
all beings {spirits) a leper (sidhmala)— 3. To good fortune a
wakeful one — 4. To ill-fortune a sleepy one — 5. To trouble (cf.
1, 43) a newsmonger — 6. To adversity a spiritless one — 7. To
collapse a waster7 — 8. To the king of dice a gambler (cf. I, 37) —
9, To the Krna. (-die) one who takes advantage of mistakes in the
game8 — 10. To the Treta (-die) ot.e who plays on a (regular)
plan9 — 11. To the Dvapara (-die) one who plans to over-reach9
(his fellow-player).
X. 1. To the Askanda ,0 (-die) a post of the gaming-room " —
2. (cf. I, 29) one who ' approaches ' a cow — 3. To the end (antaka,
cf. I, 30) a cow-slayer — 4. To hunger one who goes begging of one
cutting up a cow — 5. To evil-doing a Aaraka-teachcr — 6. To evil
(cf. I, 7) a robber — 7. To the echo a reviler — 8. To the noise a
1 ' The son of a m/'zgari (? huntsman),' Mahidhara ; ' one who
catches fish with his hands,' Say.
2 According to Mahidhara, the maker of ' bandhanani (? strings.
or dams) ; ' — according to Say., one who catches fish by means
of dikes.
3 ?A Bhilla (Bheel, mountaineer, woodman); — one catching fish
by means of feathers (par;;a), Say.
4 Apparently a man of a voracious, flesh-eating tribe.
6 Apparently a low, despicable man.
6 Explained as one of very low birth, or more particularly, as the
son of a Nishada from a Kshatriya woman.
7 Lit. a cutter away (? a spendthrift).
8 Thus Mahidhara explains ' adinavadam. ' ; ' one who works
for his fellow-player's ruin,' St. Petersb. Diet.
* The terms ' kalpin ' and ' adhikalpin ' are of doubtful meaning —
' arranger ' and ' head-arranger,' Weber.
10 Lit. ' the assailer,' apparently another name for the die usually
called Kali. On these dice see part iii, p. 106, note 1.
11 Explained as a jocular expression for the habitual frequenter
of the gambling-house.
XIII K\.\DA, 7 ADHYAYA, I BRAI1MAJVA, I. 417
growler — 9. To the end (anta) a babbler — 10. To the endless
a dumb one — 11. To articulate sound (.rabda) a drum-beater.
XI. 1. To festive joy a lute-player — 2. To the cry a flute-
player— 3. To the confused (noise) a conch-blower — 4. To the
forest a forester — 5. To broken woodlands one who watches woods
on fire — 6. To fun (narma I, 15) a harlot (I, 9) — 7. To laughter
an artizan (I, 16) — 8. To the sea-monster (?) a mottled woman x (?)
— 9-1 1. To power a village-headman, an astrologer, and a herald
(? abhikrojaka).
XII. (Added to those at the second post) : — 1-3. To dancing
(I, 1 1) a lute-player (XI, 1), a hand-clapper, and a flute-player (XI, 2)
— 4. To pleasure (I, 17) a musician — 5. To fire a fat man —
6. To the earth a cripple — 7. To the wind a A'aWala (outcast)
— 8. To the air a staff-dancer " — 9. To the sky a bald-headed
one — 10. To the sun a yellow-eyed one — 11. To the stars one of
variegated colour- — 1 2. To the moon a leprous one (kilasa, cf. IX, 2)
— 13. To the day a light-coloured one with yellow eyes — 14. To the
night a black one with yellow eyes. — He then seizes these eight
misshapen ones — 15. One who is too tall — 16. One loo short —
17. One too stout — 18. One too lean — 19. One too light-coloured
— 20. One too black — 21. One too bald — 22. One with too much
hair : — these (are to be) neither .Sudras nor Brahmawas, and are
sacred to Pra^apati ; — 23. A minstrel (magadha, I, 10) — 24. A
harlot (puwj/'ali, cf. I, 9) — 25. A gambler (I, 37) — 26. A eunuch
(I, 7) : — these (also are to be) neither .Sudras nor Brahmarcas, and
are sacred to Pra^apati.
Seventh Adiiyaya. First Braiimaa^a.
The Sarvamedha, or All-Sacrifice.
I. Brahman Svayambhu (the self-existent, n.)
was performing austerities3. He said this much, —
1 St. Petersb. Diet, conjectures ' To lust a sportive woman
(? dancer or singer).'
2 ' Vawjanartin ' explained by Mahidhara as one who practises
dancing by means of a bamboo-staff (vamserw nartana^ila) ; by
Say. as one who makes his living by dancing on the top of a
bamboo-staff (va/wjagranr/tta^ivin) ; hardly a 'family-dancer,'
Monier-Williams.
8 Cf. J. Muir, Orig. Sanskrit Texts, vol. v, p. 372.
[44] E e
41 8 ^ATAPATHA-BRAHMAiVA.
' Verily, there is no perpetuity in austerities ; well,
then, I will offer up mine own self in the creatures,
and the creatures in mine own self.' And, accord-
ingly, by offering up his own self in the creatures,
and the creatures in his own self, he compassed
the supremacy, the sovereignty, and the lordship
over all creatures ; and in like manner does the
Sacrificer, by thus offering all sacrificial essences * in
the Sarvamedha, compass all beings, and supremacy,
sovereignty, and lordship.
2. Now this Sarvamedha is a ten-days' (Soma-)
sacrifice, for the sake of his gaining and winning
every kind of food, for the Vira^ consists of ten
syllables, and the Viraf is all food. At this (sacrifice)
he builds the greatest possible fire-altar, for this —
to wit, the Sarvamedha — is supreme amongst all
sacrificial performances : by means of the supreme
(sacrifice) he thus causes him (the Sacrificer) to
attain supremacy.
3. The first day thereof is an Agnish/ut
Agnish/oma2, for the sake of his gaining and
winning all the gods, for the Agnish/ut Agnish/oma
is Agni ; and all the gods have Agni (the sacrificial
fire) for their mouth. The cups of Soma thereat
pertain to Agni, and so do the Puroru/C* 3 formulas
pertain to Agni, in order that everything should
pertain to Agni.
1 Or, all kinds of victims (medha).
2 That is, a one-day's Soina-sacrifice (ekaha) of the Agnish/oma
order, arranged so as specially to promote the praise of Agni. In the
same way the next three ekahas are intended to honour special
deities.
3 That is, the formulas preceding the ' upayama ' (' Thou art
taken with a support, &c.,' cf. part ii, p. 259, note 1) or formula
with which the cup of Soma is drawn.
XIII KAA'DA, 7 ADIIVAYA, I BRAHMAWA, 9. 419
4. The second day is an Indrastut Ukthya,
for the sake of his gaining and winning all the gods,
for Indra is all the gods. The cups of Soma
thereat pertain to Indra, and so do the Puroru/'
formulas pertain to Indra, in order that everything
should pertain to Indra.
5. The third day is a Suryastut Ukthya, for
the sake of his gaining and winning all the gods,
for Surya is all the gods. The cups of Soma
pertain to Surya, and so do the Puroro£ formulas
pertain to Surya, in order that everything should
pertain to Surya.
6. The fourth day is a Vai^vadeva, for the sake
of his gaining and winning all the gods, for the
All-gods (Virve Deva/^) are all the gods. The
cups of Soma pertain to the All-gods, and so do
the Puroru/£ formulas pertain to the All-gods, in
order that everything should pertain to the All-
gods.
7. The fifth day is a central Asvamedhika1 one :
at this (sacrifice) he seizes a horse meet for sacrifice,
for the sake of his gaining the sacrificial essence
of the horse.
8. The sixth day is a central Paurusha-
medhika2 one: at this (sacrifice) he seizes men
meet for sacrifice, for the sake of his gaining the
sacrificial essence of man.
9. The seventh day is an Aptoryama, for the
sake of his gaining all kinds of Soma-sacrifices : at
this (sacrifice) he seizes all kinds of (victims) meet
for sacrifice, both what is animate and what is
1 That is, an Ukthya sacrifice, cf. p. 259, note 2 ; XIII, 5, 1, 5 seqq.
s That is, an Atiratra, cf. XIII, 6, 1, 9.
E e 2
420 SATAPATHA-BRAHMAATA.
inanimate. Of those with omenta he offers the
omenta, and of those without omenta they throw
down pieces cut out of the skin 1J and of herbs
and trees they do so after cutting them up, —
every kind of food of both the dry and the fresh
he offers, in order to gain every kind of food.
Everything he offers, and to every one he offers
in order to gain and to win everything. The
omenta having been offered at the morning-service,
and in the same way the oblations at the evening-
service, —
10. The eighth day is a Triz/ava one2, for the
Triwava (stoma) is the thunderbolt, and by means
of the thunderbolt, indeed, lordship (kshatra) is
gained : by means of the thunderbolt he thus gains
lordship.
ii. The ninth day is a Trayastri^-fa one3, for
the sake of his gaining a foothold, for the Trayas-
trimsa. (stoma) is a foothold.
12. The tenth day is a Visva^it Atiratra with
all the Prtsh/S&as 4, for the sake of his gaining and
winning everything, for the Virva^it Atiratra with
all the Przsh///as is everything, and the Sarvamedha
is everything.
13. Now as to the sacrificial fees : whatever there
is towards the middle of the kingdom other than the
property of the Brahma/za, but including land and
1 Lit., ' after cutting (pieces) out of the skin they throw down.'
2 That is, one on which the Triwava (thrice-nine-versed) Stoma
is used in chanting.
3 That is, one on which the thirty-three-versed hymn-form
is used.
* For a Soma-sacrifice with all the Prj'shMa-samans, see part iii,
introd. p. xx seqq. On the two kinds of \\s\pgit ekahas, the
Agnish/oma and the Atiratra Vijva^it, see part iv, p. 320, note 2.
XIII KAXDA, 8 ADHYAYA, I BRAHMAA'A, I. 42 1
men, of that the eastern quarter belongs to the
Hot;/, the southern to the Brahman, the western to
the Adhvaryu, and the northern to the Udgatrs;
and the Hotrzkas share this along with them.
14. Vi^vakarman Bhauvana once performed
this sacrifice, and having performed it he overpassed
all beings, and became everything here ; and verily
he who, knowing this, performs the Sarvamedha, or
who even knows this, overpasses all beings, and
becomes everything here.
15. It was Ka^yapa who officiated in his sacri-
fice, and it was concerning this that the Earth ' also
sang the stanza ; — ' No mortal must give me away ;
thou wast foolish, Yiivakarman Bhauvana : she (the
earth) will sink into the midst of the water ; vain is
this thy promise unto Ka-syapa.'
Eighth Adhyaya. First Brahmaaa.
Funeral Ceremonies.
I. They now2 do what is auspicious for him.
They now prepare a burial-place (sma.s'ana 3) for him,
1 Or, the ground, which Vuvakarman Bhauvana gave away as
sacrificial fee. On this legend cp. Ait. Br. VIII, 21; J. Muir,
Orig. Sanskrit Texts, vol. i, p. 456 ; vol. iv, p. 369.
2 The commentator is at pains to show that ' atha ' here has not
the force of ' thereupon ' — that is after the performance of the
Sarvamedha — but that of introducing a new topic ('Now, they
do ...'); and that therefore the directions about to be given are
by no means intended to apply only to one who has performed the
Sarvamedha, or even to the Agni^it, or builder of a fire-altar, but
also to others.
3 Yaska (Nir. Ill, 5) resolves this word into ' .rman ' (body) +
'jayana' (couch); whilst Prof. Weber, Ind. Stud. I, p. 189,
proposes ' ajman ' (stone) + ' jayana ' (couch). The jma^ana,
or burial-place, sepulchre, is constructed in the form of a tumulus,
or grave-mound.
42 2 DATAPATH A-BRAHMAiVA.
(to serve him) either as a house or as a monument ;
for when any one dies, he is a corpse (sava), and for
that (corpse) food (anna) is thereby prepared, hence
' savanna,' for, indeed, ' savanna ' is what is mystic-
ally called ' smasana.' But ' smasa/z ' also are called
the eaters amongst the Fathers, and they, indeed,
destroy in yonder world the goocl deeds of him who
has had no sepulchre prepared for him : it is for
them that he prepares that food, whence it is
' smasanna,' for ' smasanna ' is what is mystically
called ' smasana.'
2. Let him1 not make it too soon (after the deceased
man's death) lest he should freshen up his sin ; but
let him make it a long time after, as thereby he
obscures the sin ; — and when people do not even
remember the years (that have passed 2), as thereby
one causes the sin to pass into oblivion. If they do
remember3, —
Viz. the Sacrificer, the performer of the funeral rites, being the
next of kin.
2 This is the way in which the scholiasts interpret the corres-
ponding rule, Katy. Sr. XXI, 3, 1 (pitr/medha/> sawvatsarasmr/tau),
instead of ' when they do not remember it (even once) for years, he
brings it about that the sin is forgotten, even in case they should
remember it,' as Prof. Delbriick, Altind. Syntax, p. 351 translates
the passage. For the subject of the verb ' they remember it,'
Prof. Delbriick supplies ' pitara/;,' i. e. the dead man's deceased
ancestors, instead of the living people, which seems rather improb-
able. The comment is very corrupt, but it makes at least some
allusion to 'people's talk': — na srutl/i .rrutyabhavas (taw) tena
X'irakaratfena aghawi papakarawa/w gamayati, £irat sma.sana.rn kurva-
sra.ra.nam (? kurvata// sra.va.nam) ^anavado * pi na j/v>/otity (!) artha//.
1 In this way Ilarisvamin, as well as the scholiasts on Katy. XXI,
3, 2, construes the clause with the next paragraph, and it is difficult
to see how otherwise any satisfactory sense could be extracted
from it. At the same time, it can evidently only qualify the first
specification of time, as the others will apply in any case.
XIII KAiVDA, 8 ADIIYAYA, I BRAIIMAxVA, 5. 423
3. Let him make it in uneven years, since the
uneven belongs to the Fathers ; and under a single
Nakshatra \ since the single Nakshatra belongs to
the Fathers ; and at new-moon, since the new-moon
is a single Nakshatra ; — for he (the Sacrificer) is
a single (person) ; and in that all the beings dwell
together during that night, thereby he obtains that
object of desire which is (contained) in all Nakshatras.
4. Let him make it in autumn, for the autumn is
the Svadha, and the Svadha is the food of the
Fathers : he thus places him along with food, the
Svadha ; — or in (the month of) Magna, thinking,
' Lest (ma) sin (agha) be in us ; ' — or in summer
(nidagha), thinking, ' May thereby be removed (ni-
dha) our sin (agha) ! '
5. Four-cornered (is the sepulchral mound). Now
the gods and the Asuras, both of them sprung
from Pra^apati, were contending in the (four)
regions (quarters). The gods drove out the Asuras,
their rivals and enemies, from the regions, and,
being regionless, they were overcome. Wherefore
the people who are godly make their burial-places
four-cornered, whilst those who are of the A sura
nature, the Easterns and others 2, (make them)
1 That is, a lunar mansion consisting of a single star, such
as A~itra and Pushya (in contradistinction to such in the dual, as
Punarvasu and VMkhe, and to those in the plural number, as the
Krj'ttikas). As regards the symbolic connection of the uneven
number with the deceased ancestors, the commentator reminds us
of the fact that it is the father, grandfather, and great-grandfather
who represent the Fathers. — The only available MS. of the com-
mentary (Ind. Off. 149) terminates at this place.
2 Ya asurya^ pnUyas tvad ye tvat parima«</alani (jmaranani
kurvate), — Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense
of ' part of the pra/t-ya, the asurya^ pra^a// of them (hence probably
424 DATAPATH A-BR A HMAJVA.
round, for they (the gods) drove them out from the
regions. He arranges it so as to lie between the
two regions, the eastern and the southern l, for in
that region assuredly is the door to the world of the
Fathers : through the above he thus causes him to
enter the world of the Fathers ; and by means of
the (four) corners he (the deceased) establishes him-
self in the regions, and by means of the other body 2
(of the tomb) in the intermediate regions : he thus
establishes him in all the regions.
6. Now as to the choosing of the ground. He
makes it on ground inclining towards the north, for
the north is the region of men : he thus gives him
(the deceased) a share in the world of men ; and in
that respect, indeed, the Fathers share in the world
of men that they have offspring ; and his (the
deceased man's) offspring will, indeed, be more
prosperous.
7. ' Let him make it on ground inclining towards
the south,' they say, ' for the world of the Fathers
inclines towards the south : he thus gives him a
share in the world of the Fathers.' Let him not do
so, however, for, indeed, such a one is an opening
tomb, and certainly another of these (members of
the dead man's family) quickly follows him in
death.
A
the non-Aryan portion of them), have round j-majana.' J. Muir,
Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words
' tvad ye tvat.' For our rendering of these words, cp. V, 3, 2, 2
judraws tvad yaws tvat, ' 6'udras and others,' or ' .Sfidras and
suchlike people.'
1 That is to say, its front side is towards the south-east. Cp.
p. 428, note 4.
2 That is, by means of the sides of the grave which are to face
the intermediate points of the compass.
XIII KANDA, 8 ADIIYAVA, I RRAHMA.VA, 9. 425
8. And some, indeed, say, ' Let him make it on
a counter-cutting ' in ground inclined towards the
south, for such (a tomb) indeed becomes rising sin 2.'
But one must not do so, for indeed such (a burial
place) alone becomes rising sin which one makes on
ground inclining towards the north.
9. On any level (ground) where the waters,
flowing thither from a south-easterly direction3,
and coming to a stand-still, will, on reaching that
(north-westerly) quarter, without pressing forward 4,
join imperishable water5, on that (ground) one may
make (the tomb) ; for, water being food, one thereby
offers food to him from the front towards the back ;
and, water being the drink of immortality, and
that region between the rising of the seven j^z'shis 8
and the setting of the sun being the quarter of the
living, one thereby bestows the drink of immortality
upon the living : — and such a one, indeed, is a clos-
ing tomb ; and verily what is good for the living
that is also good for the Fathers.
1 This is meant as a literal rendering of ' pratyarsha.' What is
intended thereby would seem to be either a cutting made into south-
ward sloping ground, in such a way as to make the cut piece of
ground rise towards the south, or perhaps such a part of the south-
ward inclined ground as naturally rises towards the south. The
St. Petersburg Diet, suggests 'steep bank (escarpment), or side
(of a hill).' Katy. XXI, 3, 15 (kakshe) seems also to imply some-
kind of hollow ground, surrounded by bushes and trees.
That is, apparently, lightened, or improving, sin.
1 It might also mean, in a south-easterly direction, but the
comparison with food introduced into the mouth from the front
(east) and the specification of the opposite direction evidently point
to the above meaning.
4 That is, without urging forward the standing water which they
join, but quickly flowing into it.
6 That is, apparently, such a lake as never dries up.
e That is, Ursa major, the Great Bear, or Charles's Wain.
426 SATAPATIIA-BRAHMAJVA.
10. Let him make it in a pleasant (spot), in order
that there should be pleasure for him ; and in a
peaceful (spot), in order that there should be peace
for him. He must not make it either on a path, or
in an open space, lest he should make his (the
deceased's) sin manifest.
1 1. Whilst being secluded it should have the sun
shining on it from above ] : in that it is secluded
one hides his sin ; and in that it has the sun shining
on it from above — yonder sun being the remover of
evil — he, indeed, removes the evil from him, and he
also causes him to be endowed with the radiance of
the sun.
] 2. Let him not make it where it would be
visible from here 2, for assuredly it is beckoning,
and another of these (members of his family) quickly
follows (the deceased) in death.
1 3. Let there be beautiful objects 3 at the back, —
for beautiful objects mean offspring : beautiful
objects, offspring, will thus accrue to him. If there
be no beautiful objects, let there be water either at
the back or on the left (north) side, for water is
indeed a beautiful object; and beautiful objects,
offspring, will indeed accrue to him.
14. He makes it on salt (barren) soil, for salt
means seed ; the productive thus makes him partake
in productiveness, and in that respect, indeed, the
1 That is, it should be in a place where at midday the rays
of the sun do not fall obliquely on it, Katy. XXI, 3, 15 comm.
• That is, from the village, cf. Katy. XXI, 3, 18.
1 Or, beautiful ground (^itra). According to the comments on
Katy. XXI, 3, 23 this means that the site of the grave should be so
chosen that there are at the back (or west) of it, either woods of
various kinds, or ground diversified by woods, hills, temples (!) &c.
XIII KAN9A, t ADIIYAYA, I BRAIIMA.VA, 1 6. 427
Fathers partake in productiveness that the)' have
offspring : his offspring assuredly will be more
prosperous.
15. On such (ground) as is filled with roots, for to
the Fathers belongs the (sod) filled with roots ; — it
is (sod) of viri#a (Andropogon muricatus) and other
grasses, for thus the Fathers' share in this (earth)
is not excessive l ; and he also thereby makes (the
deceased's) sin to be restricted 2.
16. Let him not put it near (where grows)
Bhumipai'a3, or reeds, or Airnagandha. 4, or Adh-
ya^tfa, or Pr«nipar#! ('speckled-leaf,' Hemionitis
cordifolia) ; nor let him make it near either an
Arvattha (Ficus religiosa), or a Vibhitaka (Termin-
alia bellerica), or a Tilvaka (Symplocos racemosa), or
a Sphur^*aka (Diospyros embryopteris), or a Haridru
( Pinus deodora), or a Nyagrodha (Ficus indica), or
1 Whilst ilieir share would have been excessive, if all the
ground covered with vegetation were assigned to them. It is also
worthy of note that Katy. Sr. XXV, 7, 17, in enumerating the plants
which are to be removed from the site of the funeral pile, mentions
(apparently in the place of our Bhumipaja) the Vi^akha, explained
by the commentator as identical with 'durva' ; and Sir H. M. Elliott,
Races of the N. W. Province of India, II, p. 303, remarks, on the
Dub grass (Agrestis linearis, or Cynodon dactylon), that ' its
tenacity whenever it once fixes its roots has caused it to be used in
a common simile when the attachment of Zamindars to their native
soil is spoken of.'
2 Apparently lit. ' binding (itself),' ? i. e. either restricted in
quantity, or limited to his own person, not transmitted to his son.
Cf. XIII, 8, 3, 10. It can hardly be taken in the sense of ' binding
the sin.'
3 Literally, ' Earth-net,' apparently some troublesome creeping
plant corresponding to our rest-harrow (Ononis arvensis or spinosa),
or couch-grass (Triticum repens), but of tropical dimensions.
4 Lit. ' rock-smell,' perhaps identical with Ajvagandha (lit ' horse-
smell,' Physalis fiexuosa).
428 SATAPATHA-BRAIIMAiVA.
any other (trees) of evil name1, so as to avoid (such)
names from a desire of good luck.
1 7. Now as to the order of procedure. For an
Agni/'it (builder of a fire-altar) one makes the tomb
after the manner of the fire-altar ; for when a Sacri-
ficer builds a fire-altar he thereby constructs for
himself by sacrifice a (new) body for yonder world ;
but that sacrificial performance is not complete until
the making of a tomb ; and when he makes the
tomb of the Agni/'it after the manner of the fire-
altar, it is thereby he completes the AgniMtyk.
18. One must not make it (too) large lest he
should make the sin (of the deceased) large. ' Let
him make it as large as the fire-altar without wings
and tail,' say some, ' for like that of the fire-altar is
this his (the Sacrificer's) body.'
19. But let him rather make it just of man's size :
he thus leaves no room for another ; —broader
(variyas) behind 2, for what is (left) behind is off-
spring : he thus makes the (dead man's) offspring
more excellent 3 (variyas) ;■ — and broader on the left
(north 4 or higher, uttara) side, for the later (uttara)
1 The commentator, on Katy. XXI, 3, 20, and V&g. S. XXXV.
1, instances the jleshmantaka (' antiphlegmatic,' i. e. Cordia latifolia
or myxa) and the kovidara (' bad for splitting,' Bauhinia varie-
gata ; which, according to Stewart and Brandis, shows vertical
cracks in the bark).
2 The grave being constructed in such a way that the four corners
lie in the direction of the four quarters, the back, or west side of
the grave would really mean the side facing the north-west.
' Or, perhaps, more extended, more numerous or prosperous.
* In reality, the north means here the side facing the north-east.
The side of the tumulus is to form a quadrilateral, of which the two
sides intersecting each other at the north corner, are to be longer
than the two which intersect at the south corner ; viz. each of the
XIII KANDA, 8 ADIIYAVA, 2 BRAhMAJVA, I. 429
are offspring : he thus makes the offspring more
excellent. Having attended to this, he encloses it
with cords twisted (and extended) in the non-sunwise
way ' ; for the (sacrificial) performance connected
with the Fathers is done in the non-sunwise way.
20. He then bids them cut out (the earth). He
should cut it out to whatever extent he intends to
raise (the sepulchral mound), but let him rather cut
it out so as to be just of man's size : he thus leaves
no room for another. For, on the one hand 2, the
Fathers are the world of plants, and amongst the
roots of plants they (are wont to) hide ; and, on the
other 2, (he does so) lest he (the deceased) should be
separated from this (earth).
Second Braijmaata.
1. Now, some bank up (the sepulchral mound)
after covering up (the site). The gods and the
Asuras, both of them sprung from Pra^apati, were
contending for (the possession of) this (terrestrial)
world. The gods drove out the Asuras, their rivals
and enemies, from this world ; whence those who
former is to measure one man's length plus g\ angulas (thumb's
breadths), and each of the latter one man's length minus 9J
angulas. See comm. on V£g. S. XXXV, 1.
1 That is, by twisting or spinning the strands from right to left,
or contrary to the sun's course. The cord is extended round the
grave from right to left (east, north, west, south) by means of pegs
driven into the ground at the four corners ; see XIII, 8, 4, 1.
2 I do not see how the usual force of 'atho' — viz. that of
introducing a new element or argument either analogous, or not
quite conformable, to what precedes (cf. Delbriick, Altind. Syntax,
p. 513) — can apply to this double use of the particle. The two
'atho' seem to introduce the reasons for his digging up the ground,
and for his not digging up more than a man's size.
4^0 SATAPATHA-KRAIIMAJVA.
are godly people make their sepulchres so as not
to be separate (from the earth), whilst those
(people) who are of the Asura nature, the Easterns
and others, (make their sepulchral mounds) so as to
be separated (from the earth), either on a basin l or
on some such thing.
2. He then encloses it by means of enclosing-
stones : what those enclosing-stones (round the
fire-hearths) are, that they are here2. With
a formula he sets up those, silently these : he thus
keeps separate what refers to the gods and what
refers to the Fathers. With (an) undefined (number
of stones he encloses it), for undefined is yonder
world.
3. He then sweeps that (site) with a palasa (Butea
frondosa) branch — what the sweeping (signified) on
that occasion 3, that (it does) here— with (Va^. S.
XXXV, 1), 'Let the niggards avaunt from
hence, the perverse scorners of the gods!' —
he thereby expels from this world the niggards,
the perverse haters of the gods, the Asura- Rakshas ;
— 'it is the place of this Soma-offerer,' for he
who has performed a Soma-sacrifice is a Soma-
offerer ;—' (an abode) distinguished by lights,
by days, by nights,' — he thereby makes him to
1 I take the ' X-amu ' to be a shallow stone basin or trough, either
solid or consisting of masonry (bricks) in the manner of our stone-
lined graves.
2 Cf. VII, 1, l, 12 seq. ' The enclosing-stones are the womb : he
thus encloses the seed here sown in a womb. . . And, again, the
(iarhapatya hearth is this (terrestrial) world, and the enclosing-
stones are the waters : he thus surrounds this world with water.'
3 Viz. in building the Garhapatya hearth (VII, 1, 1, n seqq.); no
such sweeping taking place in preparing the site for the Ahavaniya
(W, 3, 1, 7).
XIII KANDA, 8 ADHYAYA, 2 BRAHMAJVA, 6. 43 1
be of the world of the seasons, the days and
nights ; —
4. 'May Yama grant him an abode;' — for
Yama lias power over the abode in this (earth),
and it is him he solicits for an abode therein for
this (dead man). He throws out this (branch) to
the right (south), the other1 to the left (north)
side : he thus keeps the divine separate from what
belongs to the Fathers.
5. He (the Adhvaryu) then yokes (the team) to
the plough on the south side, — some say on the
north side : he may do as he chooses. Having
given the order, saying, ' Yoke ! ' he (the Sacrificer)
utters the formula (Va^. S. XXXV, 2), 'May
Savitrz vouchsafe for thy bones a place in
the earth!' — Savitrz now indeed vouchsafes a
place in the earth for his (the deceased man's)
bones; — ' Let the oxen be yoked therefore!' for
it is indeed for this work that the oxen are yoked.
6. It is (a team) of six oxen, — six seasons are
a year : on the seasons, on the year, as a firm
foundation, he thus establishes him. Having
turned round (the plough) from right to left '-',
he ploughs the first furrow with (Va£\ S. XXXV,
3), 'May Vayu purify!' along the north side
(along the cord) towards the west3; with, 'May
1 Viz. that used in sweeping the Garhapatya, VII, 7, 1, 5.
2 That is, having driven the plough round from the south side to
the north, in the non-sunwise direction (i. e. keeping the sepulchral
site on the left hand side).
5 In ploughing the site of the fire-altar, the first furrow was drawn
along the south side from west to east ; and then, in sunwise fashion,
from the south-west corner round along the west, north, and east
sides ; see VII, 2, 2, 9 seqq.
432 SATAPATIIA-BRAHMAATA.
Savitrz purify!' along the west side towards
the south; with, 'With Agni's lustre!' along
the south side towards the east; with, 'With
Surya's brilliance!' along the front side towards
the north.
7. Four furrows he ploughs with a formula : he
thereby establishes him in whatever food there is
in the four quarters. And (as" to why it is done)
with a formula, — certain, assuredly, is the sacrificial
formula (yafus), and certain are these quarters.
8. He then ploughs across the body (of the
sepulchral site) — he thereby establishes him in
whatever food there is in the year1 — silently with
(an) undefined (number of furrows), for undefined
is yonder world.
9. Having performed the work for which he has
put the team to that (plough), he now unfastens
it: 'Let the oxen be unyoked!' he says, for it
is for that work that the oxen were yoked. To the
right (south) side 2 he removes this (plough and
team), to the left (side) any other : he thus keeps
the divine separate from what belongs to the
Fathers.
Third Braiima.va.
1. He then sows (seed) of all (kinds of) herbs:
what the all-herb (seed signified) on that occasion 3,
that (it does) here. With many (verses 4) he sows
1 The Sacrificer's body (trunk) or self, like that of Pra^apati, is
as usual identified with the year (Father Time).
2 Or rather to the south-west side, whilst at the Agni^ayana
(VII, 2, 2, 21) it was done towards the north-east.
3 Viz. that it means food of every kind, see VII, 2, 4, 14.
* Viz. with fifteen verses (VII, 2, 4, 15 seqq.) of which the one
here used formed part (part iii, p. 340, note 2, verse 5).
XIII KANDA, 8 ADHYAYA, 3 BRAHMAATA, 3. 433
that (former seed), with a single one this, — he thus
keeps the divine separate from what belongs to the
Fathers— with (V4f. S. XXXV, 4), 'On the
A.yvattha tree is your abode, on the Par?/a
dwelling is made for you, (possessed of cattle
shall ye be, when ye save the Man):' for long
life he thereby prays for these (the Sacrificer's
family), and accordingly each subsequent one of
them dies of old age l.
2. He then pours out that (jarful of bones 2) ; for
this earth is the foundation : on this (earth), as
a foundation, he thus establishes him. Before
sunrise (he does so), for, in secret, as it were, are
the Fathers, and in secret, as it were, is the night; — -
in secret, indeed, he does this, (but) so that (the
sun) should rise over him doing it: on both day
and night he thus establishes him.
3. [He does so, with Va^. S. XXXV, 5-6,] ' May
Savitrz deposit thy bones in the mother's
lap,' — Savitrz thus deposits his bones in the lap
of the mother, this earth ; — ' O Earth, be thou
propitious unto him!' he thus says this in order
that this (earth) may be propitious to him. — ' In
the deity Pra^apati I place thee, in the world
nigh unto the water3, O N. N.,' therewith he
mentions the name (of the deceased) ; for nigh to
1 That is, they die of old age. just as do the herbs now sown to
which the verse is, of course, addressed in the first place. Cf.
Mahidhara on Va^. S. XII, 79.
2 On burning the dead body, immediately after death, the cal-
cined bones were carefully collected and kept in an earthen vessel;
cf. p. 117, note 3.
3 Or, in a place near water. The Sawhita adds (either before
or after the dead man's name), ' May he (Pra^apati) burn away
our sin ! '
[44] F f
434 SATAPATHA-BRAHMAJVA.
the water, indeed, is this (terrestrial) world : he
thus places him in the deity Pra^apati, in the
world nioh unto the water.
4. He then says to some one, ' Proceed in that
(southern) direction without drawing breath, and,
having thrown down the jar, return hither without
looking behind thee ! ' He then mutters (Va£\ S.
XXXV, 7), 'O Death, go away another way,
what second way there is of thine other
than the path of the gods1; I call unto thee
that hast eyes and hearest: hurt not our
family nor our men!' for long life he thereby
prays for these, and accordingly each subsequent
one of them dies of old age.
5. He then arranges him (the dead man) limb
by limb, with (Va/r. S. XXXV, 8-9), ' Propitious
be the wind unto thee, propitious the heat
of the sun; propitious be the bricks; pro-
pitious be the fires unto thee, and may the
earthly ones not scorch thee! — May the
regions fit themselves to thee, and may the
waters be most kind unto thee, and the rivers ;
and kind also the air: may all the regions fit
themselves to thee!' — he thereby makes every-
thing fit itself to him, and be auspicious for him.
6. Now thirteen unmarked 2 bricks, measuring a
foot (square), have been made : they are just like
those bricks in the fire-altar. Those (altar bricks) he
lays down with a formula, silently these : he thus keeps
the divine separate from what belongs to the Fathers.
1 Viz. the 'pitrzyana,' or path of the Fathers. See I, 9, 3, 2.
2 That is, not marked with lines, as those of the fire-altar are.
As to the use of pebbles, instead of bricks, in the case of one who
has not performed the Agni/C-ayana, see XIII, 8, 4, 11.
XIII KANDA, 8 ADIIYAYA, 3 BRAHMAJVA, 12. 435
7. There are thirteen of them, — thirteen months
are a year : on the seasons, on the year, he thus
establishes him, as on a firm foundation.
8. They measure a foot (square), — the foot is
a foundation : a foundation he thus prepares for
him. Unmarked they are, for in secret, as it were,
are the Fathers, and in secret, as it were, is what is
unmarked : he thus secretes what is in secret
9. One of them he places in the middle, with the
front side towards the east : this is the body
(trunk) ; — three in front, fitted to (the position of)
the head : that is the head ; — three on the right :
that is the right wing (side) ;■ — three on the left :
that is the left wing ; — three behind : that is the
tail. Thus this his body, furnished with wings
and tail, is just like that of Agni (the fire-altar).
10. He then bids them bring some soil from
a cleft in the ground, for thus the Fathers' (share)
in this (earth) is not excessive ; and he also thereby
makes the (dead man's) sin to be restricted *. And
some, now, dig in that intermediate (south-eastern)
quarter, and fetch it from there ; and others, again,
do so towards the south-west, and fetch it northwards
from there : he may do as he chooses.
11. Let him not make it (the sepulchral mound)
too large, lest he make the (deceased's) sin large.
For a Kshatriya he may make it as high as a man
with upstretched arms, for a Brahmawa reaching up
to the mouth, for a woman up to the hips, for a
Vaijya up to the thighs, for a 6udra up to the knee;
for suchlike is their vigour.
12. But let him rather make it so as to reach
1 See XIII, 8, 1, 15.
F f 2
4^6 SATAPATHA-BRAHMA2VA.
below the knee : he thus leaves no room for another.
While that (mound) is being made, they hold a
bundle (of reed grass) to the left (north, uttarata/;) of
it. — that is offspring : they thus hold the (deceased's)
offspring upwards (uttarata/^). Do not let him
throw it down either after holding it up, or after
bringing it ; but let him set it up in the house ' : he
thus sets up offspring in the house.
13. Having prepared it, he sows barley grain
(yava), thinking, ' May they ward off (yavaya) sin from
me ! ' He covers it over with Avaka-plants 2 in order
that there may be joy (or moisture, ka) for him ;
and with Darbha grass (Poa cynosuroides) he covers
it for the sake of softness.
Fourth Braiimajva.
1 . They now fix pegs round it 3, — a Pala-fa (Butea
frondosa) one in front, — for the Pala.ra is the
Brahman (n.) : he thus makes him go to the heavenly
world with the Brahman for his leader ; — a 6aml
(Prosopis spicigera) one on the left (north corner),
in order that there may be peace (yam) for him ; —
a Varawa (Crataeva Roxburghii) one behind, in
order that he may ward off (varaya) sin from him ; —
1 That is, fix it so as to stand upright, by means of a bambu
stick to which it is tied. Cf. Katy. XXI, 3, 27 comm.
2 Blyxa (or Vallisneria) octandra (Roxburghii), a grass-like plant
with sword-shaped leaves (A. K. Nairne, The Flowering Plants of
Western India, p. 318), growing freely on the margins of tanks.
Cf. VII, 5, 1, 11 ; IX, 1, 2, 22 (where read ' Avaka-plant ' instead
of ' lotus-flower ').
s According to Katy. Sr. XXI, the pegs are driven in immediately
after the measuring, and prior to the sweeping, of the site of the
tumulus ; and this must certainly be the case, seeing that the cords by
which the site is enclosed (XIII, 8, 1, 19) are fastened to the pegs.
XIII KANDA, 8 ADHYAYA, 4 BRAHMAA'A, 4. 437
and a Vrztra-peg l on the right (south corner) for sin
not to pass beyond.
2. On the right (south) side they then dig two
somewhat curved (furrows 2), and fill them with milk
and water, — these, indeed, are two inexhaustible
streams (that) How to him in the other world ; — and
seven (they dig) on the left (north) side, and fill
them with water, for sin not to pass beyond, for
indeed sin cannot pass beyond seven rivers 3.
3. They * throw three stones each (into the
northern furrows), and pass over them, with (Va^\
S. XXXV, 10; &g-v. X, 53,8): 'Herefloweth
the stonv one: hold on to each other, rise,
and cross over, ye friends : here will we leave
behind what unkind spirits there be, and
will cross over to auspicious nourishments;'
— as the text so its import.
4. They cleanse themselves with Apamarga
plants 5 — they thereby wipe away (apa-marg) sin —
1 The exact meaning of ' vr/tra-janku ' is doubtful. Katy. St.
XXI, 3, 31 has ' deha-jahku ' instead, to which the commentary
assigns the rather improbable meaning of ' stone-pillar,' in favour
of which he refers to IV, 2, 5, 15 of our Brahma«a — ' Soma, in
truth, was Vr/tra : the mountains and stones are his body ; ' whence
he makes ' m"tra'=' ajman ' (stone).
2 Or narrow trenches or ditches — ku/ile karshu, Katy. XXI, 4,
20. They are apparently semicircular, probably with their open
part towards the grave.
3 These seven furrows are straight, running from west to east; thus
separating the grave from the north, the world of men.
4 That is, the Adhvaryu and the members of the Sacrificer's
family.
6 Lit. 'cleansing-plants' or ' wiping-plants,' Achyranthesaspera ;
also called the burr-plant (Birdwood), a common hairy weed found
all over India, and much used for incantations and sacrificial
purposes.
4^8 DATAPATH A-BRAHM. A JVA.
with (Va^. S. XXXV, u), 'O Apamarga, drive
thou away from us sin, away guilt, away
witchery, away infirmity, away evil dreams!'
— as the text so its import.
5. They bathe at any place where there is water.
With (Va<r. S. XXXV, 12), 'May the waters and
plants be friendly unto us!' he takes water with
his joined hands, — for water is -a thunderbolt : with
the thunderbolt he thus makes friendship, — and with,
' Unfriendly may they be unto him who hateth
us, and whom we hate!' he throws it in the
direction in which he who is hateful to him may
be, and thereby overthrows him.
6. And if it be standing water, it makes their
(the bathers') evil stop ; and if it flows, it carries
away their evil. Having bathed, and put on
garments that have never yet been washed, they
hold on to the tail of an ox 1, and return (to their
home), — for the ox is of Agni's nature : headed
by Agni they thus return from the world of the
Fathers to the world of the living. And Agni,
indeed, is he who leads one over the paths (one has
to travel), and it is he who leads these over.
1 That is to say, one of them takes hold of the tail, whilst the
others follow in single file, each holding on to the one walking in
from of him. Prof. Weber, Ind. Stud. IX, p. 21, note, refers to the
somewhat analogous practice of tying to the left arm of a dead
man the tail of the anustarawi-cow slain at the funeral sacrifice,
whereby the deceased is supposed to be led safely — across the river
Vaitarawl (Styx) ; see Say. on Sha</v. Br., as quoted Ind. Stud. I,
p. 39; cf. also Colebrooke, Misc. Essays, second ed., p. 192 — to
the world of the Fathers. According to Katy. XXI, 4, 24 the
ceremony of taking hold of the tail is performed with the verse,
Va£\ S. XXXV, 13, 'For our well-being we hold on to the ox,
sprung from Surabhi : even as Indra to the gods, so be thou
a saving leader unto us ! '
XIII K.KNDA, 8 ADHVAVA, 4 BRAhMAJVA, IO. 439
7. They proceed (towards the village) muttering
this verse (Vaf. S. XXXV, 14), ' From out of the
gloom have we risen1 . . .' — from the gloom, the
world of the Fathers, they now indeed approach the
light, the sun. When they have arrived, ointments
for the eyes and the feet are given them : such,
indeed, are human means of embellishment, and
therewith they keep off death from themselves.
8. Then, in the house, having made up the
(domestic) fire, and laid enclosing-sticks of Varawa
wood round it, he offers, by means of a sruva-spoon
of Varawa wood, an oblation to Agni Ayushmat '-,
for Agni Ayushmat rules over vital power : it is
of him he asks vital power for these (the Sacrificer's
family). [Va^. S. XXXV, 16,] ' Thou, Agni, causest
vital powers to flow: (send us food and drink,
and keep calamity far from us),' serves as in-
vitatory formula.
9. He then offers, with (V$g. S. XXXV, 17),
'Long-lived be thou, O Agni, growing by
offering, ghee-mouthed, ghee-born: drinking
the sweet, pleasant cow's ghee, guard thou
these, as a father does his son, hail!' he thus
says this so that he (Agni) may guard and protect
these (men).
10. The sacrificial fee for this (ceremony) consists
of an old ox, old barley, an old arm-chair with head-
cushion — this at least is the prescribed Dakshiwa,
but he may give more according to his inclination.
Such, indeed, (is the performance) in the case of
one who had built a fire-altar.
1 See XII, 9, 2, 8.
■ I.e. imbued with vital power, long-lived.
440 DATAPATH A-BRAHMAJVA.
ii. And in the case of one who has not built
a fire-altar, there is the same mode of selecting
the site (for the sepulchral mound) and the same
performance save that of the fire-altar. ' Let him
use pebbles (instead of bricks ]) in the case of one
who keeps up a sacrificial fire,' say some, ' they
are just what those pebbles used at the Agnyadheya
are V ' Let him not use them,'' say others ; ' surely
they would be liable to weigh heavily upon one
who has not built a fire-altar.' Let him do as he
pleases.
12. Having fetched a clod from the boundary,
he 3 deposits it (midway) between (the grave and
the village), with (Va^. S. XXXV, 15), 'This
I put up as a bulwark for the living, lest
another of them should go unto that thing:
may they live for a hundred plentiful har-
vests, and shut out death from themselves by
a mountain!' — he thus makes this a boundary
between the Fathers and the living, so as not to
commingle ; and therefore, indeed, the living and
the Fathers are not seen together here.
1 See XIII, 8, 3, 6. ' See II, 1, i, 8 seqq.
Viz. the Adhvaryu, according to Malndhara on Vag. S. XXXV,
15. According to Katy. XXI, 4, 25, this ceremony takes place
whilst they are on their way back from the grave to the village ; as
indeed appears from the order in which the formula used appears
in the Vag\ Sawhita. It is difficult to see why the author should
not have given it in its right place, unless it was done with a view
to a good conclusion to the Ka«</a, or because he really wished
it to be done after the performance of the offering. It is scarcely
necessary to assume that this Ka;;</ika is a later addition, perhaps
based on the Kawva recension.
XIV KAiVDA, I ADHYAYA. I BRAHMAATA, 5. 44 I
FOURTEENTH KAN DA.
THE PRAVARGYA.
First AdhyAya. First Brahmaata.
1. The gods Agni, Indra, Soma, Makha, Vishwu,
and the Viive Deva/;, except the two Asvins,
performed a sacrificial session *.
2. Their place of divine worship was Kuru-
kshetra. Therefore people say that Kurukshetra
is the gods' place of divine worship : hence wherever
in Kurukshetra one settles there one thinks, ' This
is a place for divine worship ; ' for it was the gods'
place of divine worship.
3. They entered upon the session2 thinking, ' May
we attain excellence ! may we become glorious !
may we become eaters of food !' And in like manner
do these (men) now enter upon the sacrificial session
thinking, ' May we attain excellence ! may we be-
come glorious ! may we become eaters of food ! '
4. They spake, ' Whoever of us, through austerity,
fervour, faith, sacrifice, and oblations, shall first
compass the end of the sacrifice, he shall be the
most excellent of us, and shall then be in common
to us all.' ' So be it,' they said.
5. Vishftu first attained it, and he became the
1 For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124.
2 Lit., they were sitting (for the session) : ' as ' (like ' sad ') is
here used in its technical sense, and not in its ordinary sense ' to
sit, to be ' ;— ' They were [there. They said].' J. M.
442 SATAPATHA-BRAHMAJVA.
most excellent of the gods ; whence people say,
' Vish/m is the most excellent of the gods.'
6. Now he who is this Vishwu is the sacrifice ;
and he who is this sacrifice is yonder Aditya (the
sun). But, indeed, Vishmi was unable to control
that (love of) glory of his ; and so even now not
every one can control that (love of) glory of his.
7. Taking his bow, together with three arrows,
he stepped forth. He stood, resting his head on
the end of the bow. Not daringf to attack him,
the gods sat themselves down all around him.
8. Then the ants said — these ants (vamri), doubt-
less, were that (kind called) ' upadika * ' — ' What
would ye give to him who should gnaw the bow-
string ? ' — ' We would give him the (constant)
enjoyment of food, and he would find water even
in the desert : so we would give him every enjoy-
ment of food.' — ' So be it,' they said.
9. Having gone nigh unto him, they gnawed
his bowstring. When it was cut, the ends of the
bow, springing asunder, cut off Vishwu's head.
10. It fell with (the sound) ' ghrzn ' ; and on
falling it became yonder sun. And the rest (of
the body) lay stretched out (with the top part)
towards the east. And inasmuch as it fell with
(the sound) ' gh/'/n,' therefrom the Gharma 2 (was
called) ; and inasmuch as he was stretched out
(pra-vr/^), therefrom the Pravargya (took its name).
11. The gods spake, 'Verily, our great hero
1 That is, a certain species of ants that are supposed to find
water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139.
1 That is, the draught of hot milk boiled in the Mahavira
pot, and hence often used as a synonym for the latter or the
Pravargya.
XIV KANDA, I APIIYAYA, I BRAHMAJV \, 1 6. 44;
(mahan vira//) has fallen : ' therefrom the Mahavira
pot (was named). And the vital sap which flowed
from him they wiped up (sam-mr/V) with their
hands, whence the Samra^1.
1 2. The gods rushed forward to him, even as
those eager to secure some gain (will do) 2. Indra
reached him first. He applied himself to him limb
after limb, and encompassed him3, and, in encom-
passing him, he became (possessed of) that glory
of his. And, verily, he who knows this becomes
(possessed of) that glory which Indra is (pos-
sessed of).
13. And Makha (sacrifice), indeed, is the same as
Vishwu : hence Indra became Makhavat (possessed
of makha), since Makhavat is he who is mystically
called Maghavat4, for the gods love the mystic.
14. They gave to those ants the enjoyment of
food ; but, indeed, all food is water, for it is by
moistening (the food) therewith that one eats here
whatever one does eat.
15. This Vishwu, the (Soma-) sacrifice, they then
divided amongst themselves into three parts : the
Vasus (received) the morning-pressing, the Rudras
the midday-pressing, and the Adityas the third
pressing.
16. Agni (received) the morning-pressing, Indra
1 That is, emperor, or lord paramount, as the Pravargya is
named, in the same way as the Soma-plant (and juice) is styled
King.
2 Cf. IV, 1, 3, 5. The construction is hardly so irregular as it
is represented there.
s That is, he enclosed him (in his own self), he took him in
(gobbled him up).
4 I. e. ' the mighty (lord),' an epithet of Indra.
444 SATAPATHA-BRAHMAJVA.
the midday-pressing, and the Virve Deva/z the third
pressing.
17. The Gayatri (received) the morning-pressing,
the TrishAibh the midday-pressing, and the c7agati
the third pressing. The gods went on worshipping
and toiling with that headless sacrifice.
18. Now Dadhya«>6 Atharva^a knew this pure
essence \ this Sacrifice, — how this head of the
Sacrifice is put on again, how this Sacrifice becomes
complete.
19. He then was spoken to by Indra saying, ' If
thou teachest this (sacrificial mystery) to any one
else, I shall cut off thy head.'
20. Now this was heard by the Arvins, — ' Verily,
Dadhya/)/* Atharvawa knows this pure essence, this
Sacrifice, — how this head of the Sacrifice is put on
again, how this Sacrifice becomes complete.'
21. They went up to him and said, ' We two will
become thy pupils.' — ' What are ye wishing to
learn ? ' he asked. — ' This pure essence, this Sacri-
fice,— how this head of the Sacrifice is put on
again, how this Sacrifice becomes complete,' they
replied.
22. He said, ' I was spoken to by Indra saying,
If thou teachest this to any one else, I shall cut
off thy head ; ' therefore I am afraid lest he should
indeed cut off my head: I cannot take you as my
pupils.'
23. They said, 'We two shall protect thee from
him.' — 'How will ye protect me?' he replied. —
They said, ' When thou wilt have received us as thy
' Viz. the Madhu ('honey') or sweet doctrine of the Pravargya,
or pot of boiled milk and ghee.
XIV KAjVJDA, I ADIIVAYA, I BRAHMAJVA, 28. 445
pupils, we shall cut off thy head and put it aside
elsewhere ; then we shall fetch the head of a horse,
and put it on thee : therewith thou wilt teach us ;
and when thou wilt have taught us, then Indra will
cut off that head of thine ; and we shall fetch thine
own head, and put it on thee again.' — ' So be it,' he
replied.
24. He then received them (as his pupils) ; and
when he had received them, they cut off his head,
and put it aside elsewhere ; and having fetched the
head of a horse, they put it on him : therewith he
taught them ; and when he had taught them, Indra
cut off that head of his ; and having fetched his own
head, they put it on him again.
25. Therefore it is concerning this that the Rishi
has said {Rig-v. I, 116, 12), 'That Dadhya/7/6 Athar-
va«a, with a horse's head, anywise spake forth unto
you two the sweet doctrine:' — 'Unrestrainedly he
spoke this,' is what is thereby meant.
26. One must not teach this to any and every
one, since that would be sinful, and lest Indra
should cut off his head ; but one may only teach it
to one who is known to him, and who has studied
sacred writ, and who may be dear to him, but not to
any and every one.
27. He may teach it to one dwelling with him
(as a pupil) for a year ; for the year is he that
shines yonder, and the Pravargya also is that (sun) :
it is him he thereby gratifies, and therefore he may
teach it to one dwelling with him for a year.
28. For three nights he keeps the rule (of
abstinence) ; for there are three seasons in the year,
and the year is he that shines yonder, and the
Pravargya also is that one : it is him he thereby
446 SATAPATIIA-BUAIIMAJVA.
gratifies, and therefore he keeps the rule for three
nights.
29. Hot1 (water) he sips, thinking, 'I will teach it
as one practising austerities.' He teaches it whilst
abstaining from flesh-food, thinking, ' I will teach it
as one practising austerities ; '
30. And whilst not drinking out of earthen (vessels) ;
for whatever untruth (man) speaks on this (earth) is,
as it were, immixed with her : therefore (one should
do so) whilst not drinking out of earthen (vessels) ;
*l. And whilst not coming; into contact with 6udras
and remains of food ; for this Gharma is he that
shines yonder, and he is excellence, truth, and light :
but woman, the 6udra, the dog, and the black bird
(the crow), are untruth : he should not look at
these, lest he should mingle excellence and sin,
light and darkness, truth and untruth.
32. And, verily, he that shines yonder is glory;
and as to that glory, Aditya (the sun), that glory is
just the sacrifice ; and as to that glory, the sacrifice,
that glory is just the Sacrificer ; and as to that
glory, the Sacrificer, that glory is just the officiating
priests ; and as to that glory, the officiating priests,
that glory is just the sacrificial gifts : hence, if they
bring up to him a dakshi^a he must not, at least
on the same day, make over these (objects) to any
one else lest he should make over to some one else
that glory which has come to him ; but rather on
the morrow, or the day after : he thus gives it away
after having made that glory his own, whatever it
be — gold, a cow, a garment, or a horse.
1 During the performance of the Pravargya ceremony boiling
water has to be used whenever water is required.
XIV KAA'DA. I ADHYAYA, 2 HRAIIMAA'A, 2. 447
33. And, verily, he who either teaches or partakes
of this (Pravargya), enters that life, and that light.
The observance of the rule thereof (is as follows).
Let him not cover himself (with a garment) whilst
the sun shines, lest he should be concealed from
that (sun). Let him not spit whilst the sun shines,
lest he should spit upon him. Let him not dis-
charge urine whilst the sun shines, lest he discharge
it upon him. For so long as he shines, so great he
(the sun) is : thinking, ' Lest I should injure him by
these (acts),' let him take food at night, after striking
a light, whereby it is made to be a form of him who
shines yonder. But on this point Asuri used to
say, — One rule the gods indeed keep, to wit, the
truth : let him therefore speak nothing but the
truth.
Second Braiimaaa.
The making of the Pot.
1. He equips (the Mahavira) with its equip-
ments ; — inasmuch as he equips it therewith from
this and that quarter, that is the equipping nature
of the equipments : (sambhara) : wheresoever any-
thing of the sacrifice is inherent, therewith he
equips it 2.
2. He gets ready a black antelope-skin, — for the
black antelope-skin is the sacrifice3: it is at the
1 See part i, p. 276, note 1. Here, as formerly, it has not been
thought desirable to adhere throughout to the technical rendering of
' sam-bhr/7
2 Pravargya being masculine, the original would, of course, have
1 him ' here and throughout, the ceremony (just like the sacrifice in
general) being indeed looked upon as a person.
3 See part i, p. 23, note 2. In making the Gharma, or Mahavira,
448 satapatha-brAhmajva.
sacrifice he thus prepares (the pot) ; — -with its
hairy side (upwards), — for the hairs are the metres :
on the metres he thus prepares it ; — (spread
out) on the left (north) side \ — for the north is
the quarter of men ; — on (the skin) with its neck-
part to the east 2, for that (tends) towards the
gods.
3. With a spade (he digs out the clay), for the
spade is a thunderbolt, and the thunderbolt is
vigour : with vigour he thus supplies and completes
it (the Pravargya).
4. It is made of Udumbara (Ficus glomerata)
wood, for the Udumbara is strength 3 : with strength,
with vital sap, he thus supplies and completes it.
5. Or of Vikahkata (Flacourtia sapida) wood ; for
when Pra^apati performed his first offering, a Vikah-
kata tree sprang forth from that place where, after
offering, he cleansed (his hands) ; now an offering
is a sacrifice, and (consequently) the Vikahkata is
pot, on the present occasion, the order of proceeding is to a con-
siderable extent the same as that followed at the AgniX\iyana, in
providing the materials for, and making, the fire-pan, for which,
see VI, 3, 3, 1 seqq. Cf. also the Apastamba Srautas. XV,
with Garbe's Translation and Notes, Journal of Germ. Or. Soc,
vol. xxx iv.
1 That is, immediately north of the lump of clay (previously
prepared by a potter) and the other objects to be used for making
the Mahavira pot, which have been previously deposited near the
anta/zpatya peg marking the middle of the west or hinder side of
the Mahavedi.
2 The locative, instead of the accusative, is rather strange here.
As it stands, the locative is evidently parallel to ' yagne ' and ' Man-
da^su,' and one has therefore to supply — he collects (prepares) the
Pravargya, viz. by putting the lump of clay and the other objects
thereon.
3 See VI, 6, 3, 2 seqq.
XIV KANDA, I ADHYAYA, 2 BRAHMA2VA, 9. 449
the sacrifice : with the sacrifice he thus supplies and
completes it.
6. It is a cubit long, for a cubit means the (fore-)
arm, and with the arm strength is exerted : it (the
spade) thus is composed of strength, and with
strength he thus supplies and completes it.
7. He takes it up, with (Va^. S. XXXVII, 1),
'At the impulse of the god Savitrz, I take
thee by the arms of the Asvins, by the hands
of Pushan : thou art a woman;' — the import (of
this formula) is the same as before \
8. Having placed it in his left hand, he touches it
with the right, and mutters (Va^. S. XXXVII, 2),
'They harness the mind, and they harness
the thoughts, the priests of the priest, of
the great inspirer of devotion; the knower
of the rites alone hath assigned the priestly
offices: great is the praise of the god Sa-
vitrz';'— the import of this is the same as before2.
9. He then takes the lump of clay with the (right)
hand and spade on the right (south) side, and with
the (left) hand alone on the left (north) side 3, with
(Va£\ S. XXXVII, 3), 'O divine Heaven and
Earth,' — for when the sacrifice had its head cut
off, its sap flowed away, and entered the sky and
the earth : what clay (firm matter) there was that is
this (earth), and what water there was that is yonder
(sky) ; hence it is of clay and water that the Maha-
vira (vessels) are made : he thus supplies and
1 See I, 1. 2, 17 ; VI, 3, 1, 38 seq.
2 See III, 5, 3, 11-12.
3 Between the two actions referred to in paragraphs 8 and 9,
the digging up of the clay takes place, and hence the spade, or
trowel, has changed hands. Cf. VI, 4, 2, 2.
[44] G g
450 SATArATHA-BRAlIMAiVA.
completes it (the Pravargya) with that sap ; where-
fore he says, 'O divine Heaven and Earth,' —
'May I this day compass for you Makha's
head,' — Makha being the sacrifice, he thus says,
' May I this day accomplish for you x the head of
the sacrifice ; ' — 'on the Earth's place of divine
worship,' — for on a place of divine worship of the
earth he prepares it; — 'for -Makha thee! for
Makha's head thee!' — Makha being the sacrifice,
he thus says, ' For the sacrifice (I consecrate) thee,
for the head of the sacrifice (I consecrate) thee.'
10. Then an ant-hill- (he takes, and puts on the
skin), with (Va*-. S. XXXVII, 4), 'Ye divine
ants,' — for it was they that produced this : just
in accordance with the way in which the head
of the sacrifice was there cut off, he now supplies
and completes it with those (ants); — 'the first-
born of the world,' — the firstborn of the world,
doubtless, is this earth 3 : it thus is therewith that
1 The pronouns in this and the subsequent corresponding
formulas (vim, vzh, te) are taken by Mahidhara as accusatives
('te' according to him standing for ' tvam ') to which he supplies
' adaya ' — ' having taken you, may I this day compass Makha's
head.' The pronouns are certainly somewhat awkward, as they can
scarcely be taken as genitives of material — of you, of thee.
2 See VI, 3, 3, 5, where ' valmikavapa ' is qualified by 'sushira,'
hollow. The comm. on Katy. XXVI, 1, 2 explains ' valmikavapd'
as the vapa (omentum)-like inner lump (? surrounded by a kind
of net) of an ant-hill : in the present case, this substance is likewise
placed on the black antelope-skin to be mixed with the clay.
3 Whilst in the text of the formula this word must be taken as
being plural ' prathama^a^,' the Brahmawa (making use of the
Sandhi-form) treats it as if it were singular ' prathama^a..' Mahi-
dhara also, apparently influenced by the Brahma«a, explains, ' the
earth is the firstborn of creatures, and, from their connection with
it, ants also are called firstborn.'
XIV KAA75A, I ADIIYAYA, 2 BRAHMAtfA, 12. 45 I
he supplies and completes it; — 'may I this day
compass for you Makha's head on the Earth's
place of divine worship: — for Makha thee!
for Makha's head thee!' — the import of this is
the same as before.
11. Then (earth) torn up by a boar (he takes),
with (Va*\ S. XXXVII, 5), 'Only thus large
was she in the beginning,' — for, indeed, only
so large was this earth in the beginning, of the
size of a span. A boar, called Emusha, raised
her up, and he was her lord Pra^apati : with that
mate, his heart's delight, he thus supplies and com-
pletes him J ; — ' may I this day compass for you
Makha's head on the Earth's place of divine
worship: for Makha thee! for Makha's head
thee ! ' the import of this is the same as before.
12. Then Adara2 (-plants), with (Va^.S. XXXVII,
6), 'Indra's might ye are,' — for when Indra
encompassed him (Vish»u) with might, then the
vital sap of him, thus encompassed, flowed away ;
and he lay there stinking, as it were. He said,
1 Verily, after bursting open (a-dar), as it were,
this vital sap has sung praises : ' thence Adara
(-plants originated) ; and because he lay there
stinking (puy), as it were, therefore (they are also
called) Putika ; and hence, when placed on the fire
1 That is, he supplies Pra^apati (and hence also his counterpart,
the Sacrificer) with the Earth, his mate. See J. Muir, Orig. Sansk.
Texts, vol. i, p. 53 ; vol. iv, p. 27; and cp. Taut. I, 10, 8, where
the earth is said to have been uplifted by a black boar with a
thousand arms.
2 At IV, 5, 10. 4 we met with this plant — here also called Putika,
and explained, by the comm. on Katy., as = the flowers (!) of the
Rohisha plant (? Guilandina, or Caesalpinia, Eonducella) — as a sub-
stitute for Soma-plants.
Gg 2
452 SATAPATIIA-BRAHMAATA.
as an offering, they blaze ; and hence also they
are fragrant, for thev originated from the vital
sap of the sacrifice. And inasmuch as Indra,
on that occasion, encompassed him with might,
therefore he says, ' Indra's might ye are;' — 'may
1 this day compass for you Makha's head
on the Earth's place of divine worship: for
Makha thee! for Makha'-s head thee!' the
import of this is the same as before.
1 3. Then goat's milk ; — for when the sacrifice
had its head cut off, its heat went out of it, where-
from the goat was produced: it is with that heat1
that he thereby supplies and completes it ; — with,
'For Makha thee! for Makha's head thee!'
the import of this is the same as before.
14. These, then, are the five equipments with
which he equips (the Pravargya), — fivefold is the
sacrifice, and fivefold the victims, and five seasons
are in the year, and the year is he that shines
yonder, and the Pravargya also is that (sun): it
is him he thus gratifies. These (objects), thus
brought together, he touches with, ' For Makha
(I consecrate) thee! for Makha's head thee!'
the import of this is the same as before.
15. Now there is an enclosed space2 on the north
1 Thus perhaps ' su/c ' should also have been rendered at VI, 4,
4, 7, where it is used in connection with the ass.
2 Viz. a space five cubits square enclosed with mats on all sides,
and with a door on the east side, the ground being raised in the
middle so as to form a mound covered with sand (cf. Ill, 1, 2, 2).
The object of this enclosed space is to prevent any unauthorised
person (such as the Sacrificer's wife, and people uninstructed in
the scriptures) from seeing the manufacturing of the Mahivira
(during which the door is kept closed), as well as the completed pot.
XIV KANDA, I ADIIVAYA, 2 BRAHMAiVA, I 7. 45,
side: whilst proceeding towards that (shed) they
mutter (\%. S. XXXVII, 7 ; Rig-v. I, 40, 3), ' May
Brahma^aspati go forward!' — Brahma;zaspati
(the lord of devotion) doubtless is he that shines
yonder, and the Pravargya also is that one : it is
him he thus gratifies; hence he says, 'May Brah-
ma;/aspati go forward;' — 'may the goddess
Gladness go forward!' — for the goddess Glad-
ness she (Va/t1) is; — 'unto the hero2, kindly to
men and the dispenser of fivefold (offerings),' —
he thereby praises and magnifies it (the Pravargya),
— ' unto the sacrifice may the gods lead us ! ' —
he thereby makes all the gods its guardians.
16. It is an enclosed space ; — for at that time the
gods were afraid, thinking, 'We hope that the fiends,
the Rakshas, will not injure here this our (Pra-
vargya):' the)' accordingly enclosed for it this strong-
hold, and in like manner does this (Sacrificer) now
enclose for it this stronghold.
17. He then deposits (the sambharas 3) on the
mound with, 'For Makha thee! for Makha's
head thee!' the import of this is the same as
before. He then takes a lump of clay and makes
the Mahavira (pot) with, 'For Makha thee!
for Makha's head thee,' — the import of this is
The place is to the north of the anta^patya peg, the black antelope-
skin being spread to the south of it (and immediately north of the
materials used in making the pot).
1 Thus Mahidhara, on Yng. S. XXXIII, 89.
2 ' Vira,' apparently an allusion to ' Maha-vira ' (great hero), the
name of the pot used at the Pravargya.
3 Viz. as placed on the black antelope-skin which is carried
northwards to the enclosed place by the Adhvaryu and his assistants
taking hold of it on all sides.
454 DATAPATH A-BKAIIMAiVA.
the same as before ; — a span high l, for the head
is, as it were, a span high ; — contracted in the
middle-, for the head is, as it were, contracted in
the middle. At the top he then draws it out (so
as to form) a spout3 of three thumbs' breadths
(high) : he thereby makes a nose to this (Mahavira,
or Pravargya). When it is complete, he touches
it with (Vaf. S. XXXVII, '8), 'Makha's head
thou art,' — for it indeed is the head of Makha
Saumya (the Soma-sacrince). In the same way
(he makes) the other two (Mahavira pots A) ;
silently two milking-bowls (pinvana 5), and silently
two Rauhiwa-plates c.
1 8. Verily this sacrifice is Pra^apati, and Pra^apati
1 That is, from bottom to top, a belt (mekhala) running round it
at the distance of three thumbs' breadths from the top (Mahidhara,
and coram, on Katy.). This top part above the belt — here simply
called 'mouth/ whilst in the Apast. St. XV, 2, 14 it is called
' back' (sanu) — ends in a hole for pouring the liquid in and out.
That is, for taking hold of it (mush/igrahawayogyam, comm. on
Katy.).
3 ' Mukha/ for which Katy. XXVI, 1,16 has ' ase/fana ' explained
by the commentator as a hole (garta ; comm. on ksv. Gnbyas. IV,
3 bila), apparently serving as the mouth, or open part, of the vessel
which seems to be otherwise closed. The edge of the hole would
seem to protract sufficiently from the surface to suggest a similarity
to the nose. In making the vessel, it seems first to be left solid,
the open part which is to hold the milk being then hollowed out
by means of a reed from the top hole to the depth of less than the
upper half, the remainder remaining solid. Cf. A.JV. Sr. XV, 3, 4.
4 Only the first of the three pots is, however, actually used ;
unless it gets broken by accident.
'' According to the comm. on Katy. St., these vessels are of the
form of the (hand-shaped) bowl of an offering-ladle (sru£, cf. part i,
p. 67, note 2).
8 The Rauhi«a-kapalas are two round, flat dishes for baking
the Rauhi«a cakes on.
XIV KAXDA, I ADHYAYA, 2 BRAIIMAAW, 20. 455
is both of this, defined and undefined, limited and
unlimited l. Whatever one does with a Ya^us
formula, by that one makes up that form of him
( Pra^apati) which is defined and limited ; and what-
ever one does silently, by that one makes up that
form of him which is undefined and unlimited: verily,
then, whosoever, knowing this, does it on this wise,
makes up that whole and complete Pra^apati. But
he also leaves over a lump of spare (clay) for
expiations.
19. He then smooths - it by means of Gavedhuka
grass (Coix barbata), — for when the sacrifice had
its head cut off, its vital sap flowed away, and
therefrom those plants grew up : with that vital
sap he thus supplies and completes it ; — with,
'For Makha thee! for Makha's head thee!'
the import of this is the same as before. In
the same way the other two (Mahavira pots) ;
silently the two milking-bowls, silently the two
Rauhw/a-plates.
20. He then fumigates these (vessels) with (Va£\
S. XXXVII, 9), "With dung of the stallion,
the impregnator, I fumigate thee,'— for the
1 Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 393, where a passage
is quoted from Prof. Cowell's translation of the Maitri-Upanishad
(VI, 3), 'There are two forms of Brahma, the embodied (murta)
and the unembodied (amurta) : the former is unreal (asatya), the
latter real (satya).' — Cf. Sat. Br. VI, 5, 3, 7.
2 The Sutras use the verbs ' riaksh»ayati, .dak^h/nkurvanti ' (to
make smooth, or soft), and this, I think, must indeed be the meaning
of 'hinv.' It would also suit very well the passage III, 5, 1, 35, where
it is said that the Vedi is a woman, and that, by sprinkling the
former with water, one ' makes her smooth ' for the gods. The
polishing of the vessels is done by rubbing them with Gavedhuka
grass, whether with the spike, stem, or leaves is not specified.
456 SATAPATHA-BRAHMAWA.
stallion is an impregnator, and the impregnator
means vigour : with vigour he thus supplies and
completes it, — 'on the Earth's place of divine
worship: for Makha thee, for Makha's head
thee!' the import of this is the same as before.
In the same way (he fumigates) the other two
(Mahavira pots) ; silently the two milking-bowls, and
silently the two Rauhiwa-platesT
21. He then bakes them, for what is baked
belongs to the gods. He bakes them by means
of bricks, for they it was that did so on that
occasion1: just in accordance with the way in
which the head of the sacrifice was there cut off,
he now supplies and completes it with those
(bricks). But, indeed, let him bake them with
anything 2 whereby they may become properly
baked. Having laid down the fuel for baking 3,
he puts down the Mahavira (pot), with, ' For
Makha thee, for Makha's head thee!' the
import of this is the same as before. In the
same way the other two Mahavira (pots) ; silently
the two milking-bowls, silently the two Rauhi//a-
plates. By day he should bury them (in the hole),
and by day he should take them out, for the day
belongs to the gods.
1 That is, when the Ukha was baked, cf. VI, 5, 4, 1 ; or,
perhaps, — they it was that (the gods) made at this juncture. The
former translation is more in accordance with what follows, though
one would expect ' etad ' to mean ' at this time.'
2 That is, without using bricks (?).
3 Viz. in a square hole dug for the purpose east of the Garha-
patya; the pot being then placed bottom upwards on the burning
material, dry herbs, wood, &c. According to Asv. Sr. XV, 3, 20
such materials are to be used as, whilst being burnt, dye red.
XIV KANDA, I ADIIVAVA, 2 I'.RAIIMA.VA, 25. 457
22. He takes out (the first pot) with (Va^.
S. XXXVII, 10), 'For the righteous one
(I take) thee,' — the righteous one, doubtless, is
yonder world, for the righteous one means truth ;
and he that shines yonder is the truth, and the
first Pravargya is that (god) : it is him he thus
gratifies, and therefore he says, ' For the righteous
one (I take) thee.'
23. With, 'For the efficient one thee' (he
takes out the second pot), — the efficient one (sadhu),
doubtless, is he (Vayu, the wind) that purifies
here by blowing, for as a permanent one (siddha)
he blows through these worlds ; and the second
Pravargya is that (god) : it is him he thus gratifies,
and therefore he says, ' For the efficient one (I take)
thee.'
24. With, 'For a good abode thee!' (he takes
out the third pot), — the good abode, doubtless, is
this (terrestrial) world, for it is in this world that
all creatures abide ; and the o-ood abode also is
Agni (fire), for Agni abides with all creatures 1 in
this world ; and the third Pravargya is that (god) :
it is him he thus gratifies, and therefore he says,
' For a good abode thee.' Silently (he takes out)
the two milking-bowls, and silently the two Rauhi/za-
plates.
25. He then pours goat's milk upon them2 (the
1 The accusative with ' kshi' (to inhabit) is rather peculiar here.
2 As the pots are, however, standing with their open parts
upwards, on sand north of the hole in which they were baked, it
would chiefly be inside that they would receive the milk, being
thereby cooled (cf. VI, 5, 4, 15). According to Apastamba,
sand is in the first place heaped up around them in the sunwise
fashion, i. e. keeping them on the right side whilst strewing it.
458 SATAPATHA-BRAHMANA.
first) with, 'For Makha thee! for Makha's
head thee!' the import of this is the same as
before. In the same way the other two; silently
the two milking-bowls, and silently the two Rauhi^a-
plates.
26. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light : the observance of the rule thereof is the
same as at the creation \
Third Brahmajva.
1. Now at the time when he there2 proceeds with
the guest-meal, he who intends to perform the
Pravargya, prior to the Upasads3, spreads Kun
grass with its tops directed towards the east, in
front of the Garhapatya, and places the vessels
thereon in pairs4, — the Upayamani (tray) and the
Mahavira (pot), the pair of lifting-sticks5, the
1 That is to say, as would seem, — even as, in creating the
universe, Pra^-apati reconstructs his body, or constructs himself
a new body, so the Sacrificer, in keeping up the observance of the
Pravargya, constructs himself a new body for the future life.
- That is, at the Soma-sacrifice, of the preliminary day (upava-
satha) of which the guest-meal to, or hospitable reception (atithya)
of, King Soma forms part (see part ii, p. 85 scqq.). The assump-
tion here is, that the performance of the Pravargya takes place on
that day before the Pressing-day. whilst in reality it has been
performed for at least two days before that.
Si e III, 4, 4, 1. The Upasads are performed twice daily, for
at least three days, up to the day before the Soma-sacrifice ; and if
the Pravargya is to be performed likewise, it precedes immediately
each performance of the Upasad. Cf. also XIV, 3,1,1 with note.
4 Prior to this, the doors of the Jala are to be closed, to keep
the Mahavira from being seen; sec p. 452, note 2. The entire
performaiK e of the Pravargya indeed has to be kept secret from the
- of unauthorised persons.
3 The 'paruasau' (also called ' faphau,' XIV, 2, 1, 16) are two
XIV KANDA, I ADHYAYA, 3 BRAIIMA.VA, 3. 459
two milking-bowls, the two Rauhi&a-plates, the two
offering spoons for the Rauhi;/a (cakes), and what-
ever other (implement) there is, — these make ten,
for the Vira^ consists of ten syllables, and the
sacrifice is Vira^ : he thus makes this to be equal
to the Vira^, the sacrifice. And as to their being
in pairs, — a pair means strength, for when two
take hold of each other they exert strength ; and
a pair (couple) means a productive union: with a pro-
ductive union he thus supplies and completes it.
2. Then the Adhvaryu takes the (lustral) sprink-
ling water, and, stepping up, says, ' Brahman, we
shall proceed : Hotrz, sing praises ! ' for the Brah-
man is seated on the right (south) side as the
guardian of the sacrifice : to him he thus says, ' Sit
thou undistracted : we are about to restore the head
of the Sacrifice;' and ' Hotr/, sing praises!' he
says, because the Hotrz" is the sacrifice : he thus
thereby says to him, ' Restore the head of the
sacrifice!' and accordingly the Hotr/ begins to
recite —
3. [Va^. S. XIII, 3,] 'The Brahman, firstborn
from afore \ — the Brahman, doubtless, is yonder
pieces of wood or laths apparently fastened together by a kind of
clasp (or a cord) at one end, so as to serve the purpose of a pair of
tongs (pamasau sawdawjakarau, comm. on Katy. XXVI, 2. 10)
for taking up the Mahavira pot, which must not be handled in any
other way. According to Haug, Ait. Br., Transl., p. 51, they are
placed underneath the pot in lifting- it, but this seems very improb-
able, seeing that, at the end of the sacrifice, the Adhvaryu, by means
of them, turns the pot upside down so as to pour the remainder of
its contents into the offering spoon (see Katy. XXIV, 6, 17 with
comm.) ; nor could the blackened pot in that way be cleansed
properly and placed on the supporting tray (XIV, 2, 1, 16-17).
1 For the complete verse, see VII, 4, 1, 14. For the complete
460 DATAPATH A-BRAHMA^A.
sun, and he is born day by day from afore (in
the east) ; and the Pravargya also is that (sun) :
it is him he thus gratifies, and therefore he says,
' The Brahman (n.), firstborn from afore.' He then
sprinkles (the vessels) : the import of this is the
same as before l.
4. He sprinkles (the chief Mahavira) with ( 2g. S.
XXXVII, 11), 'For Yama trfee!'— Yama, doubt-
less, is he who shines yonder, for it is he who controls
(yam) everything here, and by him everything here
is controlled ; and the Pravargya also is that (sun) :
it is him he thus gratifies, and therefore he says,
' For Yama (I sprinkle) thee.'
5. ' For Makha thee ! ' — Makha, doubtless, is he
who shines yonder, and the Pravargya also is that
one : it is him he thus gratifies, and therefore he
says, ' For Makha thee.'
6. 'For Surya's heat thee!' — Surya, doubtless,
is he who shines yonder, and the Pravargya also is
that one : it is him he thus gratifies, and therefore
he says, 'For Surya's heat thee.'
7. Having taken out a post2 by the front door
(of the sala), he drives it into the ground on the
south side (of the sala ■'), so that the Hotr/, whilst
singing praises, may look upon it ; for the Hotri
is the sacrifice, and he thereby restores the sacrifice
to this (earth), and she causes the Gharma (milk)
to rise.
series of texts recited by the Hot;-/, see Ait. Br. I, 19 seqq. ; Asv.
St. IV, 6.
1 Viz. he makes the vessels sacrificially pure (I, 3, 3, 1).
2 For tying the cow that is to furnish the milk for the Gharma.
Near it a peg is driven into the ground to tie the goat to whose milk
is to be used afterwards.
3 That would be, south of the southern door (Apast. XV, 6, 13).
XIV KAA7<A, I ADHYAYA, 3 BRAHMA2VA, 12. 46 1
8. Having turned round the Emperor's throne-
seat1 in front of the Ahavantya, he places it south
thereof, and north of the King's (Soma's) throne-
seat-, so as to face the east.
9. It is made of Udumbara wood, for the Udum-
bara means strength : with strength, with vital sap,
he thus supplies and completes it (the Pravargya).
10. It is shoulder-high, for on the shoulders this
head is set : he thus sets the head upon the
shoulders.
11. It is wound all over with cords3 of Balva^a
grass (Eleusine indica). When the sacrifice had
its head cut off, its vital sap flowed out, and
thence these plants grew up: with that life-sap he
thus supplies and completes it.
12 And as to why he places it north (of Soma's
seat), — Soma is the sacrifice, and the Pravargya
is its head ; but the head is higher (uttara) : there-
fore he places it north (uttara) of it. Moreover,
Soma is king, and the Pravargya is emperor, and
the imperial dignity is higher than the royal : there-
fore he places it north of it '.
1 The Pravargya is styled ' samra^,' or universal king, emperor ;
as distinguished from King Soma, for whose seat, reaching only
up to the navel, see III, 3, 4, 26 seqq. (Cf. also that of the
Ukhya Agni, which is only a span high, VI. 7, 1, 1. 12 seqq.) —
For a similar attribution of imperial dignity (samra^ya) — as well as
royal dignity (ragra) — to him who is consecrated by the Sautramam
(where the seat used is knee-high), see XII, 8, 3, 4 seqq.
2 Apast. XV. 6, 10 places it in front (east) of the seat for Soma.
s Cf. XII. 8. 3, 6.
4 According to Katy. XXVI. 2, 17 (4past. XV, 6, 11), the black
antelope-skin is then spread over the seat, and the two unused
Mahavira pots (as well as the reserve piece of clay and the spade,
Katy.) placed thereon.
462 SATAPATHA-BRAHMAiVA.
13. And when the Hotrt recites this (verse,
7?/g-v. V, 43, 7), 'Whom the priests anoint, as
if spreading him . . . ,' he anoints that Mahavira
which is to be used, all over with ghee1, with;
'May the god Savitrz anoint thee with
honey!' for Savltri is the impeller of the gods,
and honey means everything whatever there is
here : he thus anoints it (or- him) all over with
everything here, and Savit/V, as the impeller, impels
it for him, — this is why he says, ' May the god
Savit/7 anoint thee with honey ! '
14. Now sand has been strewed2 on the north
side of it : below that he (previously) throws
(a plate of) white gold 3, with, 'Protect it from
contact with the earth!' For at that time
the gods were afraid lest the Rakshas, the fiends,
might injure that (Pravargya) of theirs from below ;
and that, to wit, gold, being Agni's seed, it (serves)
for repelling the fiends, the Rakshas. But, indeed,
the Earth also was afraid of this lest this (Pra-
vargya), when heated and glowing4, might injure
1 Kaly. XXVI, 2, 4 refers to the pot as ' containing ghee (a^va-
vant),' which the comm. takes to mean 'filled with consecrated
ghee;' whilst Apnst. XV, 7, 5 leaves the option between greasing
it (a.ng) and filling it (abhipflr) with ghee. It would doubtless, at
all events, be abundantly greased inside.
2 North of the Garhapatya and the Ahavanfya in the Jala two
mounds (khara) are formed, covered with (or consisting of) sand.
The one north of the latter fire is here alluded to.
3 That is, a silver plate weighing a hundred grains.
* Though ' tapta// ' and ' juju^anaA ' are here translated as if
they were actually co-ordinate predicates, I am not sure whether
we should not rather take the passage to mean, — that this glowing
one, when heated ; or rather, this one when heated so as to be
glowing. Cf. XIV, 2, 1, 18 ; 3, 1, 14, where I prefer to subordinate
one of the participles to the other.
xiv kXnda, i adhyAya, 3 brAhma^a, i8. 463
her: he thus keeps it separate from her. White
it is, for white, as it were1, is this earth.
15. And when the Hotri recites this (verse,
jRig-v. I, 56, 9), 'Sit thee down: thou art
great . . . ,' sheaths of reed-grass are kindled on
both sides -, and throwing them (on the mound),
he puts (the Mahavira pot) thereon. When the
sacrifice had its head cut off, its life-sap flowed
away, and therefrom these plants grew up : with
that life-sap he thus supplies and completes it.
16. And as to why they are kindled on both
sides : he thereby repels the Rakshas, the fiends,
from all the quarters. Whilst this (pot) is being
heated, the (Sacrificer's) wife covers her head,
thinking, ' Lest this one, when heated and glowing,
should rob me of my eyesight,' for it indeed
becomes heated and glowing.
17. He puts it on with, ' Flame thou art, glow
thou art, heat thou art;' — for the Gharma is
he who shines yonder, and he indeed is all that :
it is him he thus gratifies, and therefore he says,
' Flame thou art, glow thou art, heat thou art.'
18. He (the Sacrificer) then invokes blessings on
this (earth) 3, for the sacrifice is this (earth) : it is
thus (whilst being) on her that he invokes blessings,
and she fulfils them all for him.
1 I read, ' ra^ateva ' ; cf. the corresponding ' harinfva hi dyauA,'
XIV, 1, 3, 29.
2 That is, by dividing the sheaths in the middle lengthwise, and
lighting both halves in the Garhapatya fire.
3 According to Katy. XXVI, 3, 5 he makes a span (of thumb
and index) — or spreads his harid with the palm downwards — over
the pot whilst muttering the respective formulas ; apparently
changing the position of the hand according to the point of the
compass referred to in the formula.
464 SATAPATIIA-LRAHM.WA.
19. [Va<r. S. XXXVII, 12,] 'Unmolested thou
art in front (in the east),' — for unmolested by
the Rakshas, the fiends, indeed, this (earth) is
in front; — 'in Agni's over-lordship,' — he thus
makes Agni her over-lord for the warding off of
the fiends, the Rakshas; — 'grant thou life unto
me!' — he thus secures life for himself, and accord-
ingly he attains the full (term of) life.
20. ' Possessed of sons towards the south,' —
in this there is nothing hidden, so to speak; — 'in
Indra's over-lordship/ — he thus makes Indra
her over-lord for the warding off of the fiends, the
Rakshas; — 'grant thou offspring unto me!' —
he thus secures offspring and cattle for himself,
and accordingly he becomes possessed of sons
and of cattle.
21. 'Well to live on behind (towards the
western region),'- — in this there is nothing hidden,
so to speak ; — ' in god Savitrz's over-lordship ;'
— the ^od Savitrz he thus makes her over-lord for
the warding off of the fiends, the Rakshas ; —
'grant thou eyesight unto me!' — he thus
secures eyesight for himself, and accordingly he
becomes possessed of eyesight.
22. 'A sphere of hearing towards the
north,' — 'causing (sacrificial calls) to be heard1,'
is what he thereby means to say; — 'in the
creator's over-lordship,' — the creator he thus
1 Or, calling for the ' .rrausha/' ; cf. part i, p. 131, note 2. The
masculine form of the participle is somewhat peculiar as the term
it is meant to explain refers to the earth. It has probably to be
understood in the sense of, ' where he (viz. the Adhvaryu) calls for
the arausha/.' Mahldhara explains the term 'a.miti' by 'where
they, the priests, utter the sacrificial calls,' i.e. ' meet for sacrifice.'
XIV KAiVDA, I ADI1VAYA, 3 BRAIIMA.VA, 25. 465
makes her over-lord for the warding; off of the
fiends, the Rakshas; — 'grant thou prosperity
(increase) of wealth unto me!' — wealth, pros-
perity, he thus secures for himself, and accordingly
he becomes wealthy and prosperous.
23. 'Disposition above,' — 'disposing1 above'
is what he thereby means to say; — 'in Br/has-
pati's over-lordship,' — Br/haspati he thus makes
her over-lord for the warding off of the fiends,
the Rakshas; — 'grant me vigour!' — vigour he
thereby secures to himself, and accordingly he
becomes vigorous, strong.
24. On the right (south) side (of the Mahavira)
he (the Sacrificer) then makes amends by (laying
down) the hand with the palm upwards, with,
'Shield me from all evil spirits!' whereby he
means to say, ' Protect me from all troubles ! '
When the sacrifice had its head cut off, its life-
sap flowed away, and went to the Fathers, but the
Fathers are three in number2 : it is with these that
he thus supplies and completes it (the Pravargya).
25. Thereupon, whilst touching her (the earth)3,
1 Here the masculine gender can hardly be understood otherwise
than in the sense ' where (Br/haspati, or Brahman) disposes on
high.' Mahidhara takes no notice of this interpretation of the
Brahma;/a, but explains ' vidhr/ti ' as either ' one who upholds
(dharayati) in an especial manner,' or where ' the offering spoon,
&c, is held upwards (uparish/ad dhriyate, — ? who holds it upwards),'
— an explanation which can hardly commend itself.
2 This specification of the number seems to have no other object
but that of limiting the general term of ' Fathers,' or deceased
ancestors, to the specific signification it has at the .S'raddha, where
offering is made to the father, grandfather, and great-grandfather.
3 According to Katy. XXVI, 3, 8, he does so whilst spanning
the earth north of the Mahavira pot.
[44] H h
466 SATAPATHA-HRAI1MAJVA.
'Thou art Mann's marc,' for, having become
a mare, she (the earth) indeed carried Manu, and
he is her lord, Pra^apati : with that mate, his heart's
delight, he thus supplies and completes him (Pra^a-
pati, the Pravargya, and Sacrificer).
26. lie then lays pieces of (split) Vikahkata wood
round (the Mahavira), two pointing to the east \
with (Vaf. S. XXXVII, 13), 'Hail! be thou
encompassed by the Maruts!' — the call of
'hail!' he places first, and the deity last2; for
the call of ' hail ! ' is he who shines yonder, and
the Pravargya also is that (sun) : it is him he thus
gratifies ; and hence he places the call of ' hail ! '
first, and the deity last.
27. 'Be thou encompassed by the Maruts,' he
says ; for the Maruts are the (common) people :
he thus surrounds the nobility by the people,
whence the nobility here is surrounded on both
sides by the people. Silently (he lays down) two
pointing to the north s, silently (again) two pointing
to the east, silently two pointing to the north,
silently two pointing to the east.
28. He makes them to amount to thirteen, for
there are thirteen months in the year, and the
1 That is, along the north and the south sides of the pot, on the
burning sheaths of reed grass; or rather on hot cinders heaped
thereon. Katy. XXVI, 3, 9. They would partly serve the
purpose of the ordinary (three) enclosing-sticks; and Apast.,
indeed, calls them ' paridhi.'
* Literally, the call of 'hail!' (svaha-kara) he makes to be the
nearer, and the deity the farther.
That is, along the west and the east sides of the pot. According
to Apast. Sr. XV, 8, 1-4. two pieces of wood are laid down
alternately by the Adhvaryu and the Pratiprasthitri', the last pieces
being then laid down (on the south side) by the former priest.
XIV KANDA, I ADHYAYA, 3 BRAHMAA'A, 32. 467
year is he who shines yonder, and the Pravargya
also is that (sun) : it is him he thus gratifies, and
hence he makes them to amount to thirteen.
29. He then places a gold plate (weighing a
hundred grains) on the top (of the pot), with,
'Protect it from contact with the sky!' For
at that time the irods were afraid lest the Rakshas,
the fiends, might injure that (Pravargya) of theirs
from above; and that — to wit, gold— being Agni's
seed, it (serves) for repelling the fiends, the Rakshas.
But, indeed, the Sky also was afraid of this lest this
(Pravargya), when heated and glowing, might injure
it: he thus keeps it separate therefrom. It is yellow,
for yellow, as it were, is the sky.
30. He (the Adhvaryu) then fans (the fire) thrice
by means of (three) fans ', whilst muttering,
1 Honey ! ' each time; for honey means breath : he
thus lays breath into it. Three (fans) there are, for
there are three breathings, the out (and in)-breathing,
the up-breathing and the through-breathing : it is
these he thus lays into it.
31. They then fan it thrice2 in the non-sunwise
way. When the sacrifice had its head cut off, its
life-sap flowed away, and went to the Fathers, —
the Fathers beine three in number 3 : with them
he thus supplies it.
32. But, indeed, the breathings depart from those
who perform the fanning at the sacrifice. They
1 They consist of pieces cut from the black antelope-skin (with
black and white hair, according to Apast.XV, 5, 12), fastened to sticks.
2 That is, the Adhvaryu, Pratiprasthatr*', and Agnidh then take
each one of the fans, and move round the fire whilst keeping it on
their left side (the Agnidh going in front).
3 See p. 465, note 2.
H ll 2
468 satapatha-brAhmana.
fan again thrice in the sunwise way, — this makes
six; and six in number are these breathings (vital
airs) in the head : it is these he thus lays into it.
They cook the two Rauhi#a (cakes). When a blaze
is produced, he takes off the gold (plate).
33. And when the Hot;/ recites this (verse,
AVg-v. I, 112, 24), 'Successful, O Ai'vins, make ye
our voice,' the Adhvaryu steps up, and says,
' The Gharma is aglow V If it be aglow, he may
know that the Sacrificer will become more pros-
perous ; and if it be not aglow, he may know that
he will become poorer ; and if it be neither aglow
nor the reverse, he may know that he (the Sacrificer)
will become neither more prosperous nor poorer :
but indeed (the pot) should be fanned so (long) as
to be aglow.
34. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light : the observance thereof is the same as
at the creation -.
1 That is, apparently, red-hot, glowing (m/frta), or perhaps,
entirely , ablaze, enveloped in flames — outside as well as inside,
owing to, the ghee with which it was greased all over ; hence hardly,
'bestrahlt' (illumined, shone upon), as the St. Petersb. Diet, takes
it; cf. ^-uju/'dna, XIV, 2, 1, 18; 3. 1, 14. According to A.past.«Sr.,
the three priests, having completed their circumambulation, sit
down on the east, south, and north side respectively, and continue
to fan the pot, at the same time oiling it with ghee, until the pot is
ablaze, when the Adhvaryu takes off the gold plate. According to
Katy., on the other hand, the Pratiprasthatr/' proceeds with the
baking of the cakes, whilst the Adhvaryu sprinkles the pot with ghee
each time that the Mot;-/, in his recitation, utters the syllable ' om '
at the end of a verse. Before the last verse, the twenty-fifth, of the
same hymn concluding the first part of the recitation, a special verse,
IXj 83. 3> is inserted. Ajv. St. IV, 6, 2-3.
2 See p. 458, note 1.
XIV KANDA, I ADHVAVA, \ BRAHMAATA, 5. 469
Fourth Braiimaata.
1. Now, when the Adhvaryu here steps up and
says, ' The Gharma is aglow,' they step up and
revere it (the Mahavira) with the Avaka^a1; but
the ' avakajra ' are the vital airs : it is thus the vital
airs he lays into it. Six of them - step up to it, for
six in number are these vital airs in the head : it is
these he thus lays into it.
2. [V&g. S. XXXVII, 14,] 'The child of the
gods,' — the child (garbha) of the gods, in truth, is
he that shines yonder, for he holds (grabh) every-
thing here, and by him everything here is held ;
and the Pravargya also is that (sun) : it is him he
thus gratifies, and therefore he says, ' The child
of the gods.'
5. 'The father of thoughts,' — for he (the sun)
is indeed the father of thoughts; — 'the lord of
creatures,' — for he is indeed the lord of creatures.
4. 'The god hath united with the god
Savitr/,' — for the god (the Mahavira) has indeed
united with the god Savitrz (the sun); — 'with
Surya he shineth,' — for (equally) with Surya (the
sun) he has indeed shone.
5. [Ya<r. S. XXXVII, 15,] 'Agni hath united
with Agni,' — for Agni (fire) has indeed united with
Agni ; — 'with the divine Savitr/,' — for with the
divine Savitrz he has indeed united; — 'with Surya
1 Avaka^a (looks, or possibly, apertures) is the technical designa-
tion of the verses Va§-. S. XXXVII, 14-20 a.
2 Viz. the Sacrificer and the priests with the exception of the
Prastotr;'.
470
5ATAPATHA-BRAfIMAiVA.
he hath shone,'— for with Surya he has indeed
shone.
6. ' Hail! Agni hath united with his heat,' —
for Agni has indeed united with his heat; the call
of hail he places first, and the deity last : the
significance of this is the same as before; — 'with
the divine Savit; /,' — for with the divine Savitr/
he has indeed united; — 'with Surya he hath
shed light,' — for with Surya he has indeed shed
light.
7. These, then, are three ' avakasa/ — for there
are three vital airs, the in (and out)-breathing, the
up-breathing, and the through-breathing : it is
thereby that he lays it (the vital air) into him.
8. [V&£\ S. XXXVII, 16,] 'The sustainer of
the sky, and of heat upon earth, shineth
forth,' — for as the sustainer of the sky, and of
heat on earth, that (sun, and Mahavira) indeed
shines forth; — 'the divine sustainer of the
gods, he, the immortal, born of heat,' — for
he is indeed the divine sustainer of the gods, the
immortal one, born of heat; — 'grant unto us
speech, devoted to the gods!' — speech doubt-
less is worship : he thus means to say thereby,
' bestow upon us worship whereby we shall please
the gods ! '
9. [Va;'. S. XXXVII, 17; AVg-v. I, 164, 31;
X, 177, 3,] 'I beheld the guardian, the never-
resting',' — he who shines yonder is indeed the
guardian, for he guards everything here ; and he
does not lie down to rest : therefore he says,
'I beheld the guardian, the never-resting;' —
1 Or, as Mahirthara and Saya«a take it, the never-falling.
XIV KA.\7)A, I ADHYAVA, 4 BRAHMAiVA, 1 4. 47 1
10. ' Wandering on paths hither and thither,'
— for he indeed wanders hither and thither on the
divine1 paths; — 'arraying himself in the gather-
ing and the radiating,' — for he indeed arrays
himself in the gathering (converging) and the
radiating regions, or rays; — 'he moveth to and
fro within the spheres,' — for again and again he
wanders moving within these worlds.
11. [Va^.S. XXXVII, 18,] 'O lord of all worlds,
O lord of all thought, O lord of all speech,
O lord of every speech!' that is, ' O lord of
all this (universe);' — 'Thou art heard by the
gods, O god Gharma, as a god, guard thou
the gods!' in this there is nothing hidden, so
to speak.
12. 'Give thy countenance hereafter to the
divine feast of you two,' — it is with regard to
the two A^-vins that he savs this, for it was the
Asvins that then restored the head of the sacrifice :
it is them he thus pleases, and therefore he says,
' Give thy countenance hereafter to the divine feast
of you two.'
13. 'Honey to the two lovers of honey!
honey to the two longing for honey!' — for
Dadhya;//' the Atharva^a indeed told them (the
Arvins) the Brahma/za called Madhu (honey), and
this is their dear resource : it is by means of that
(dear resource) of theirs that he approaches them,
and therefore he says, ' Honey to the two lovers of
honey ! hone)' to the two longing for honey ! '
14. \V$g. S. XXXVII, 19,] 'To the heart
1 One might expect ' dafvai-6 pathfbhi/6 ' or ' devai'A pathfbhi^,'
which Mahidhara explains by ' devamargai^.'
472 SATAPATHA-BRAHMAZVA.
(I consecrate) thee, to the mind thee, to the
sky thee, to the sun thee: going upwards
take thou the sacrifice to the gods in
heaven!' in this there is nothing hidden, so to
speak.
15. [\%'. S. XXXVII, 20,] 'Thou art our
father: be thou our father!' — for he who
shines yonder is indeed tlie father, and the
Pravargya is that (sun) : it is him he thus gratifies,
and therefore he says, ' Thou art our father : be
thou our father!' — 'Reverence be unto thee:
injure me not!' — it is a blessing he thereby
invokes.
16. Thereupon he uncovers the head of the
(Sacrincer's) wife, and makes her say whilst she
is looking at the Mahavira, 'Together with
Tvash/7'z' will we serve thee: (bestow thou
sons and cattle upon me! bestow thou
offspring upon us! may I remain unscathed
together with my husband!)' — the Pravargya
(m.) is a male, and the wife is a female : a pro-
ductive pair is thus produced.
17. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light: the observance thereof is the same as
at the creation *.
Second Adiiyaya. First Braijmajva.
The Boiling of the Gharma, and the Offerings.
1. He now offers (the first of) the two Rauhi^a
(cakes) 2 :— (Va?\ S. XXXVII, 21), 'May the day
1 See p. 458, note 1.
2 According to the Sutras and the Taitt. Ar., the southern cake
XIV KA.VDA, 2 ADIIVAVA, I IIRAIIMA.VA, 4. 473
be pleased with its brightness, the well-
lighted with its light, hail!' with this text
both (cakes are offered) in the morning; — 'May
the night be pleased with its brightness, the
well-lighted with its light, hail!' with this text
both (cakes are offered) in the evening.
2. And as to why he offers two Rauhi/za (cakes),
A
— the two Rauhi//as doubtless are Agni and Aditya
(the sun), for by means of these two deities sacrificers
ascend (ruh) to heaven.
3. And, indeed, the Rauhi/zas are also day and
night, and the Pravargya is the sun : he thus
encompasses yonder sun by the day and the night,
whence he is encompassed by the day and the
nicrht.
4. And, indeed, the Rauhi/zas are also these two
is offered at this juncture of the performance, whilst the northern
one is offered later on (see XIV, 2, 2, 41). For both cakes one
and the same text is used, viz. the first of the two here mentioned
at the morning performance, whilst the second is used at the after-
noon performance. The cakes, being one-kajdla ones (the two
' rauhiwahavani ' ladles serving as kapalas), must be offered entire.
Cf. Katv. XXVI, 4, 14 ; 6, 18 ; Apast. XV, 10, 10 ; 11,5; 12,7;
Taitt. Ar. IV. 10, 4. Though our Brahmawa expresses itself in
a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is
perhaps meant to imply the same mode of procedure. If this is the
case, the two paragraphs would mean, — at this juncture of the two
performances he offers the two southern (northern, at XIV, 2, 2, 41)
cakes, — the two cakes (the southern and the northern one) of the
morning performance requiring the first, and those of the afternoon
performance the second, text. It is not impossible, however, that
the author intends a different mode of procedure or wishes to
leave it purposely vague. If we were to read ' rauhi;/am ' for
' rauhi«au,' the text would be more in accordance with the practice
prescribed in the Sutras. Cf. also Mahidh. (on Vag. S. XXXVII.
21) — where read ' rauhiwau ' instead of ' pravargyau ' — who adopts
the procedure here explained.
4 74 5ATAPATHA-r.RAIIMA.VA.
worlds, and the Pravargya is the sun : he thus
encompasses yonder sun by these two worlds,
whence he is encompassed by these two worlds.
5. And, indeed, the Rauhmas are also the two
eyes, and the Pravargya is the head : he thus places
the eye in the head.
6. He now takes a rope, with (V&f. S. XXXVIII,
1), 'At the impulse of tlfe divine Savitrz,
I take thee, with the arms of the Asvins,
with the hands of Pushan: Aditi's1 zone
thou art;' — the mystic import of this is the same
as before 2.
7. He then calls the cow, whilst stepping behind
the Garhapafya (V&f. S. XXXVIII, 2), 'Iafa,
come hither! Aditi, come hither! Sarasvati,
come hither*! ' for the cow is Ids., and the cow is
Aditi, and the cow is Sarasvati. And he also calls
her by her (real) name, with these (formulas), 'N. N.3,
come hither!' thus thrice.
8. When she comes, he lays (the rope) round her
(horns), with (Vdf. S. XXXVIII, 3), 'Aditi's zone
thou art, Indra/n's head-band;' — for Indrawi
is Indra's beloved wife, and she has a most
variegated head-band : ' that thou art ' he thereby
means to say, and that he indeed thereby makes
it to be.
9. He then lets the calf to it (to suck), with,
1 Pushan thou art,' — Pushan, doubtless, is he
that blows here (the wind), for that one supports4
1 The edition omits ' adityai,' and reads ' devebhyas ' for ' devasya.'
2 See I, 2, 4, 4 ; 3, 1, 15.
3 As, for instance, Dhavali, or Gahga.
4 Or nourishes, makes grow, inasmuch as it brings about rain
ihidhara).
XIV KANDA, 2 ADIIVAVA, I BRAIIMA.YA, 14. 475
(push) all this (universe) ; and the Pravargya also
is that (wind) : it is him lie thus pleases, and there-
tore he says, ' Pushan thou art.'
10. He then leads it (the calf) away' with,
Afford (milk) for the Gharma!' for the Gharma,
doubtless, is that fluid which this (cow) lets flow :
he thus means to say thereby, 'Allow her a share ! '
11. He then causes it to flow into the milking-
bowl, with (Ya<r. S. XXXVIII, 4), 'Flow for the
A^vins!' — with regard to the A^vins he thus says
this, for it was the Asvins who restored the head
of the sacrifice : it is them he thus pleases, and
therefore he says, ' Flow for the Asvins ! '
12. 'Flow for Sarasvati!' — Sarasvati, doubtless,
is Speech, and with speech the Asvins then restored
the head of the Sacrifice : it is those (Asvins) he
thus pleases, and therefore he says, ' Flow for
Sarasvati ! '
13. 'Flow for Indira!' — for Indra is the deity
of the sacrifice, and it was indeed by him who is the
deity of the sacrifice that the Asvins then restored
the head of the sacrifice : it is them he thus pleases,
and therefore he says, ' Flow for Indra! '
14. The (spilt) drops he then consecrates with,
'Hail, possessed of Indra! hail, possessed
of Indra!' for Indra is the deity of the sacrifice:
he thus pleases him who is the deity of the
sacrifice, and therefore he says, ' Hail, possessed
of Indra! hail, possessed of Indra!' Thrice he
says it, for threefold is the sacrifice. The call
of ' hail ! ' he places first, and the deity last : the
significance of this is the same as before.
1 Whilst the calf is sucking, he secures the cow by tying together
her hind legs.
476 SATAPATIIA-BRAHMAJVA.
15. He then touches her udder1, with (Va£\ S.
XXXVIII, 5; Rig-w. I, 164, 49), 'This ever-
flowing, grateful udder of thine,' — that is to
say, 'This udder of thine placed in secret'-;' —
'treasure-giving, wealth-granting, bountiful/
— that is to say, ' which is a giver of treasures,
a granter of wealth, and precious;' — 'whereby
thou furtherest all desirable things,' — that
is to say, 'whereby thou supportest all the gods
and all creatures;' — 'O Sarasvati, move that
hither for us to suck,' — Sarasvati, doubtless, is
Speech, and so is this (cow) which yields the
Gharma milk ; and Speech is worship : thus he
means to say, ' Grant us worship whereby we may
please the gods.' He then steps up to the site
of the Garhapatya with, ' I pass along the wide
aerial realm,' — the mystic import of this is the
same as before 3.
16. He then takes the two lifting-sticks4, with
(Vag. S. XXXVIII, 6), 'The Gayatri metre
thou art, — the Trish/ubh metre thou art,' —
he thus takes them with both the Gayatri and
the Trish/ubh metres ; — 'with heaven and earth
I encompass thee,' — for the two lifting-sticks are
indeed these two, heaven and earth ; and the
1 Or, one of the teats (stanam) ; according to Mahidhara, the
part is used for the whole ; and the Ka//va recension indeed reads
' stanan ' (the teats) ; cf. Katy. XXVI, 5, 7, comm.
2 The author apparently derives ' .ra.raya ' (? perennial, inex-
haustible) from ' si,' to lie, sleep, as does Mahidhara,
3 Viz. as at I, 1, 2, 4. — According to Katy. XXVI, 5, 10 seq.,
the Hot;/ says, ' Arise, Brahmawaspati !' whereupon the Adhvaryu
rises ; and the Hot/-/ again calling, ' Hasten up with the milk ! ' he
steps up to the Garhapatya.
4 See p. 458, note 1.
XIV KANDA, 2 ADI1YAVA, I BUAIIMAAW, 20. 477
Pravargya is the sun : he thus encompasses yonder
sun within these two, heaven and earth. There-
upon (having lifted up the pot) he sweeps it clean
with a branch of reed grass : the mystic import
of this is the same as before.
17. He then puts it on the 'supporting' tray1
with, 'By the air I support thee,' — for the
' supporting ' tray is the air, since everything- here
is supported by the air ; and the ' supporting ' tray
also is the belly, for all food and drink here is
supported (held) by the belly : therefore he says,
' By the air I support thee.'
18. He then pours in the goat's milk-'; for that
( Mahavira pot) when heated, becomes glowing: he
thus soothes it, and when soothed he pours the
cow's milk into it —
19. With, 'O Indra and ye Aj-vins ! '- -for
Indra is the deity of the sacrifice, and he thus
pleases him who is the deity of the sacrifice ; and
Ye Ai-vins' he says, because the Asvins at that
time restored the head of the sacrifice, and it is
them he thus pleases: therefore he says, 'O Indra
and ye A^vins ! '
20. 'Of bees' honey' — this is indeed honey; —
'drink ye the Gharma (hot draught),' — that is
to say, 'drink ye the liquor;' — 'ye true ones,' —
those (deities) are indeed true (vasu), for it is
J The ' upayamani ' is apparently a kind of bowl, or hollow tray
of hard (udumbara) wood, somewhat larger than the (howls of the)
spoons or ladles used on this occasion, and, indeed, also itself used
as such.
2 Whilst the Adhvanu was milking the cow into the earthen bowl
(pinvana), his assistant, the Pratiprasthatr/, silently milked a goat
tied to the peg.
47^ " .SATAPATHA-BRAIIMAA'A.
they that maintain (vasaya) all this (universe) ; —
'worship ye, va/!' thus this comes to be for him
as if it were offered with the Vasha^-call.
21. 'Hail to Surya's ray, the rain-winner1!'
— for one of the sun's rays is called ' rain-winner,'
whereby he supports all these creatures : it is that
one he thus pleases, and therefore he says, ' Hail
to Surya's ray, the rain-winner ! ' The call of hail
he places first, and the deity last : the significance
of this is the same as before 2.
22. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that li^'ht : the observance thereof is the same as
at the creation 3.
Second Braiimajva.
1. And when the Hot;-/ recites this (verse), ' Let
Brahma/jaspati go forward, let the goddess
Sunr/ta go forward,' — the Adhvaryu, stepping
forward, makes offering (by muttering) the wind-
names. For at this time the gods were afraid
lest the Rakshas, the fiends, might injure that
(Pravargya) of theirs in the middle (of the sacrifice) :
they offered it with the Svaha-call before (its being
taken to) the Ahavaniya, being thus offered they
offered it (again) in the fire ; and in like manner
does this one now offer it with the Svaha-call before
1 According to Taitt. Ar. IV, 8, 4 ; Apast. XV, 10, 2, this formula
is addressed to the steam rising from the Mahavira pot — it being
accordingly modified to ' I offer thee to Surya's ray, the rain-
winner.'
2 XIV, 1, 3, 26.
s Sec p. 458, note 1.
XIV KAAV)A, 2 ADHYAYA, 2 BRAHMAiVA, 6. 479
(its being taken to) the Ahavanfya, and being thus
offered he offers it (again) in the fire.
2. [Va^-. S. XXXVIII. 7<] 'To the wind Ocean
(I offer) thee, hail!' — the (aerial) ocean (samudra)
indeed is he who blows here, for from out of that
ocean all the gods and all the beings issue forth
(samud-dru) : it is to him (Vayu, the wind) he thus
offers it, and therefore he says, ' To the wind Ocean
(I consecrate) thee, hail!'
3. 'To the wind Flood — thee, hail!' — the
flood (sarira) indeed is he who blows here, for
from out of that flood all the <jods and all the
creatures come forth together (saha irate) : it is
to him he thus offers it, and therefore he says, ' To
the wind Flood — thee, hail ! '
4. 'To the wind Unassailable — thee, hail!
To the wind Irresistible — thee, hail!' — un-
assailable and irresistible indeed is he who blows
here : it is to him he thus offers it, and therefore
he says, ' To the wind Unassailable — thee, hail !
To the wind Irresistible — thee, hail!'
5. 'To the wind Favourable — thee, hail!
To the wind Ogress-ridder — thee, hail!' —
favourable and an ogress-ridder indeed is he who
blows here : it is to him he thus offers it, and there-
fore he says, ' To the wind Favourable — thee, hail !
To the wind Ogress-ridder — thee, hail!'
6. [Va*\ S. XXXVIII, 8,] 'To Indra, accom-
panied by the Vasus and Rudras, (I offer)
thee, hail!' — Indra indeed is he who blows here:
it is to him he thus offers it, and therefore he says,
' To Indra — thee ;' and when he says, ' accompanied
by the Vasus and Rudras,' thereby he allows a share
to the Vasus and Rudras along with Indra ; and,
4S0 SATAPATHA-BRAHMAA'A.
moreover, it is thereby made to be like the morning
Soma-pressing, and the midday-pressing l.
7. 'To Indra, accompanied by the Adityas,
— thee, hail ! ' — Indra indeed is he who blows here :
it is to him he thus offers it, and therefore he says,
' To Indra — thee ; ' and when he says, ' accompanied
by the Adityas,' thereby he allows a share to the
A
Adityas along with Indra ; and, moreover, it is made
like the evening-pressing '.
8. 'To Indra, the slayer of the evil-minded,
— thee, hail ! ' — Indra indeed is he who blows here:
it is to him he thus offers it, and therefore he says,
'To Indra — thee;' and as to his saying, 'to the
slayer of the evil-minded,' the evil-minded one
being an enemy, he thereby means to say, * To
Indra, the slayer of enemies, — thee!' This is his
(Indra's) special share : even as there is a share for
a chief2, so is this his (share) apart from the (other)
gods.
9. 'To Savitrz", accompanied by the 7?/bhus,
the Vibhus (lords), and the Va^as (powers), —
thee, hail!' — Savitrz (the sun) indeed is he who
blows here : it is to him he thus offers it, and
therefore he says, ' To Savitr/, accompanied by
the AVbhus, the Vibhus, and the Va^as, — thee!'
He thus allows a share therein to all the gods along
(with Savit/ /).
10. 'To P>;'/haspati, accompanied by the
All-gods, — thee, hail!' — Br/haspati indeed is
he who blows here : it is to him he thus offers
1 See III, 4, 5, 1, where it is stated that the morning-pressing
belongs to the Yasus, the midday-pressing to the Rudras, and the
third pressing to the Adityas.
2 Or, for the best (or eldest brother). Cf. Ill, 9, -i, 9.
XIV KANDA, 2 ADHYAVA, 2 BRAHMAJVA, 14. 48 1
it, and therefore he says, ' To Brzhaspati — thee ; '
and when he says, ' accompanied by the All-gods,'
he thereby allows a share therein to all the gods
along (with B/v'haspati).
11. [Vac- S. XXXVIII, 9,] 'To Yama, accom-
panied by the Ahgiras and the Fathers, —
thee, hail!' — Yama indeed is he who blows here:
it is to him he thus offers it, and therefore he says,
' To Yama — thee ; ' and as to his saying, ' accom-
panied by the Angiras and the Fathers,' — when
the sacrifice had its head cut off, its life-sap flowed
away, and went to the Fathers, — the Fathers being
three in number } : thus it is to these he thereby
allows a share along (with Yama).
12. These are twelve names, — twelve months are
in a year, and the year is he that shines yonder, and
the Pravargya also is that (sun) : thus it is him
he thereby pleases, and therefore there are twelve
(names).
13. He then pours (the spilt milk and ghee)
from the tray into the Mahavira (pot) with, 'Hail
to the Gharma !' — the Gharma (hot draught)
is he who shines yonder, and the Pravargya
also is that (sun) : thus it is him he thereby
pleases, and therefore he says, ' Hail to the
Gharma ! ' — the call of ' hail ! ' he places first, and
the deity last : the significance of this is the same
as before 2.
14. When it has been poured in, he mutters,
'Hail, the Gharma to the Fathers!' When
the sacrifice had its head cut off, its life-sap flowed
1 See p. 465, noLe 2. a See XIV, 1, 3, 26.
[44] l i
482 DATAPATH A-BRAHMA.V A.
away, and went to the Fathers — the Fathers being
three in number : it is these he thus pleases. The
call of ' hail ! ' he places first, and the deity last : the
significance of this is the same as before.
15. He recites no anuvakya (invitatory) formula,
for once for all the Fathers have passed away :
therefore he recites no anuvakya. Having stepped
across l, and called (on the' Agnidhra) for the
>SYausha/ 2, he (the Adhvaryu) says (to the Hotrz),
' Pronounce the offering-formula (ya^ya) of the
Gharma ; ' and on the Vasha/-call being uttered
he offers —
16. With (Vd^.S. XXXVIII, 10), 'All regions
(hath he worshipped), seated in the south/ —
that is to say, ' every region (has he worshipped),
seated on the south;' — 'all gods hath he wor-
shipped here,' — that is, 'every god has he
worshipped here;' — 'of the sweet Gharma, con-
secrated by Svaha (hail !), drink ye, O A^vins ! '
— with regard to the A.wins he says this ; for the
Aivins restored the head of the sacrifice : it is them
he thus pleases. The call of ' hail ! ' he places first,
and the deity last : the significance of this is the
same as before.
17. And, having offered, he (thrice) shakes (the
Mahavira) upwards, with (Vif. S. XXXVIII, n),
'In heaven place thou this sacrifice! this
sacrifice place thou in heaven!' — for the
Gharma (hot milk-draught), the sacrifice, is yonder
sun, and he indeed is ' placed ' in the heavens, is
1 Viz. past the Ahavaniya, along its back (or western) side, to
the south side of the fire.
2 See part i, p. 132, note; III, 4, 4, 11 seqq.
XIV KAXDA. 2 ADHVAVA, 2 BRAHMAiVA, 21. 483
established in the heavens : it is thus him he
thereby pleases, and therefore he says, ' In heaven
place thou this sacrifice ! this sacrifice place thou
in heaven ! ' On the repetition of the Vasha/, he
offers —
18. With, 'Hail to Agni, worthy of sacri-
fice!'— this is in lieu of the Svish/akr/t (offering),
for Agni is the maker of good offering; — 'may
blessing result from the sacrificial texts!'
for by the sacrificial texts that (sun) is established
(as the Mahavira) in this world : thus it is them
he thereby pleases. The call of ' hail ! ' he places
first, and the deity last : the significance of this is
the same as before.
19. The Brahman (priest) pronounces the anuman-
tra;/a (formula of consecration) ; for the Brahman is
the best physician among the officiating priests :
thus he heals this sacrifice by means of him who
is the best physician among the priests.
20. [He does so, with V$g. S. XXXVIII, 12.]
' O A.rvins, drink ye the Gharma!' — with regard
to the Arvins he says this, for the A^vins restored
the head of the sacrifice : it is them he thus
pleases.
21. 'The hearty1 one with daily- favours,' —
1 The exact meaning of ' hardvanam ' is doubtful. Mahidhara
analyses it by ' hard ' = ' hri'd ' + ' vana,' blowing, going, hence
' heart-wafting, going to the heart = dear to the heart.' The
St. Petersb. Diet, takes the word to be ' hard-van,' in the sense
of ' herzstarkend ' (heart - sustaining, invigorating — ? literally,
' possessed of heartiness '). The Taitt. Ar. has ' hardivanam '
instead. The author of the Brahmawa apparently considers the
term as obscure, and uses this circumstance for his own symbolic
purposes.
2 Perhaps the author means to characterise also the epithet
I i 2
484 DATAPATH A-BRA I IMAA'A.
this is indistinct, for Pra^apati is indistinct (un-
defined), and the sacrifice is Pra^apati : Pra^apati,
the sacrifice, he thus heals ; —
22. 'To the web-weaver,' — the web-weaver,
doubtless, is he that shines yonder, for he moves
along these worlds as if along a web ; and the
Pravargya also is that (sun) : thus it is him he
thereby pleases, and therefore he says, ' To the
web-weaver ' —
23. 'To Heaven and Earth be reverence!'
he thus propitiates heaven and earth, within which
ever) thing here is contained.
24. Thereupon the Sacrificer (mutters), — the
Sacrificer being the sacrifice, he thus heals the
sacrifice by means of the sacrifice ; —
25. [Va^. S. XXXVIII, 13,] 'The Asvins
drank the Gharma,' — he says this with regard
to the Aivins, for the A.svins restored the head
of the sacrifice : it is them he thus pleases.
26. 'Heaven and Earth have approved of
it', '--he says this with regard to heaven and
earth, within which everything here is contained ; —
'may gifts accrue here!' whereby he means
to say, ' may there be riches for us here.'
27. The rising (milk) he then consecrates by
the anumantrawa -, ' For freshness swell thou!'
'ahar-diva' (lit. 'day-daily,' cf. Germ, tagtaglich; Aberdonian 'daily-
day ') as obscure. Mahtdhara takes it to mean ' relating to morning
and evening,' as applying to the two performances of the Pravargya.
1 They approved of it by saying ' Well done ' ; Mahidh.
2 That is, as would seem, he speaks the anumantrawa in order to
consecrate whatever milk might have been spilled in bubbling over.
Possibly, however, he is to do so at the time when the pot bubbles
over (though the ' atha ' would rather be out of place in that case).
1 he Taittiriyas differ somewhat on this point of the performance.
XIV KAA'DA, 2 ADHYAyA, 2 RRAHMAiVA, 30. 4S5
— whereby he means to say, ' For rain . . . ; ' —
'for vigour swell thou!' — he thereby means
the vigour, the life-sap, which results from the
rain; — 'for the Brahman swell thou!' — he
thereby means the priesthood ; — 'for the Kshatra
swell thou!" — he thereby means the nobility; —
'for Heaven and Earth swell thou!' — he
thereby means these two, the heaven and the
earth, within which everything" here is contained.
28. When it rises upwards, it rises for (the benefit
of) the Sacrificer ; when on the front side, it does
so for the gods ; when on the right (south) side,
it does so for the Fathers ; when at the back
(west side), it does so for the cattle ; when on the
left (north) side, it does so for (the Sacrificer's)
offspring : in any case no fault is incurred by the
Sacrificer, for it always rises upwards ; and in what-
ever direction it rises in that it rises. When the
drops cease, —
29. He steps out towards the north-east with,
' A well-supporting support thou art,' — he who
shines \onder is indeed a support, for he supports
everything here, and by him everything here is
supported ; and the Pravargya also is that (sun) :
thus it is him he thereby pleases, and therefore
he says, ' A well-supporting support thou art/
50. He then places (the Mahavira) on the mound
with, 'Incapable of injuring, preserve thou
our powers ! ' — ' Not angry \ preserve our wealth,'
After the Gharma-milk has been offered, the Pratiprasthdtr/ fills the
Mahavira pot, whilst it is held over the fire, with boiled sour curds
and whey (dadhi), whilst muttering the text, ' The Ajvins drank the
Gharma . . . ,' and with the texts, ' For freshness swell thou,' &c.
1 The author apparently takes ' ameni' in the sense of amanyu.'
486 SATAPATIIA-BRAIIMAiVA.
is what he thereby means to say; — 'preserve
the priesthood, preserve the nobility, pre-
serve the people!' — 'preserve all that,' is what
he thereby means to say.
31. He then offers by means of the pieces of
(split) wood I, — the pieces of wood being the vital
airs, it is the vital airs he thus bestows upon him ; —
32. With (V&g. S. XXXVIII, 15), 'Hail to
Pushan, to the cream!' — Pushan, doubtless, is
he who blows here, for he (the wind) supports
(push) everything here; and the breath also is
that (wind) : it is breath he thus bestows upon
him, whence he says, ' Hail to Pushan, to the
cream ! ' The call of ' hail ! ' he places first, and
the deity last : the significance of this is the same
as before. Having offered (by means of the first
piece) he leans it against the middle enclosing-
stick 2 (paridhi).
33. 'Hail to the pressing-stones!' — the
pressing-stones being the vital airs, it is the vital
airs he thus bestows upon him. Having offered
(with the second stick) he leans it against the middle
enclosing-stick.
34. 'Hail to the sounding-holes'!' — the
The St. Pctersb. Diet, assigns to it the meaning ' not shooting,
ineap'able of shooting.'
1 For these pieces of wood, or large chips, of Vikankata wood
(Flacourtia sapida) whi< h were laid round the pot, see XIV, 1, 3, 26.
They are dipped into the remains of the hot milk and ghee, the
liquid adhering to them being then offered.
That is, that one of the three fresh sticks enclosing the fire
which is laid down first, along the back, or west side, and forms
the base of a triangle the apex of which p>oints eastwards. Cf. I, 3,
4. 1 seqq.
This meaning is, by the ^t.Petersb. Diet., assigned to 'praii-rava'
XIV KANDA, 2 ADIIYAYA, 2 BRAHMAiVA, 35. 487
sounding-holes (pratirava), doubtless, are the vital
airs, for everything here is pleased (pratirata)
with the vital airs : it is the vital airs he thus
bestows upon him. Having offered (with the
third stick) he leans it against the middle enclosing-
stick.
35. ' Hail to the Fathers, (seated) upon the
Barhis1, and drinking the Gharma!' — even
without offering he secretes (this, the fourth stick)
under the barhis of the south part (of the vedi -)
whilst looking towards the north 3. When the
sacrifice had its head cut off, its life-sap flowed
away, and went to the Fathers— the Fathers being
three in number : it is them he thus pleases. And
(otherwise ' echo '). the proper term for the sounding-holes being
' upa-rava,' cf. Ill, 5, 4, 1, where they are likened to the eyes and
ears, as channels of the vital airs.
1 If this rendering (St. Petersb. Diet.) of ' urdhvabarhis ' is
correct — the term being apparently based on the Fathers' epithet
1 barhishada/2,' ' seated on the barhis ' (sacrificial grass-covering of
the altar-ground) — the force of ' urdhva ' in the compound is very
peculiar. Mabidhara takes it in the sense of ' having their barhis
pointed upwards,' i. e. towards the east (!), the peculiar feature of
the barhis in the present case — as far as the participation of the
Fathers in the drinking of the Gharma is concerned — being its
having the tops of the grass-stalks turned to the east instead of to
the south, as is the case in all ceremonies relating to the Fathers.
The term ' urdhvabarhis ' might possibly mean ' having th< ir
(special) barhis above/ i. e. in the world of the Fathers, where they
would be supposed to partake of the libations of hot milk ; whilst
yet another (suggested by the next paragraph) would be that of
■ having the barhis above them ; ' which would, however, be more
appropriate if the secreting of the stick under the barhis applied to
the present, instead of the next one.
2 The comm. on Katy. XXVI, 6, 14 calls this part of the barhis
' atithyabarhis ' (?).
3 And accordingly, without looking at it.
488 SATAPATHA-BRAHMAJVA.
as to why he does not look at it, — once for all the
Fathers have passed away.
36. 'Hail to Heaven and Earth!' — heaven
and earth being the out (and in)-breathing and the
up-breathing, it is the out and up-breathing he thus
bestows upon him. Having offered (with the fifth
stick) he leans it against the middle enclosing-stick.
37. ' Hail to the All-gods'!' — the Vrrve Deva^
being the vital airs, it is the vital airs he thus
bestows upon him. Having offered (with the
sixth stick) he leans it against the middle enclos-
ing-stick.
38. [Va*\ S. XXXVIII, 16,] 'Hail to Rudra.
praised by the Rudras1!' — even without offering
(with this, the seventh stick), he, looking south-
wards, hands it to the Pratiprasthat; •*, and the latter
throws it outside (the offering-ground) northwards
to the north of the hall, for this is the region of
that god : he thus gratifies him in his own region.
And as to why he does not look at it, he does
so thinking, ' Lest Rudra should do me harm.'
39. There are seven of these oblations, for seven
in number are these (channels of the) vital airs in
the head : it is these he thus bestows upon him.
40. He then pours (the remaining milk and ghee)
from the Mahavira into the supporting-tray with,
'Hail, light with light!'— for light indeed the
milk was in the one (vessel), and light it is in the
other, :\.n(\ these two lights thus unite with each other.
The call of 'hail ! ' he places first, and the deity last :
the mystic import of this is the same as before.
1 Or, 'having his praises sung by the chanters,' as Mahidhara
takes ' rudrahuti.'
XIV KA.Y/)A, 2 ADHYAYA, 2 MRAIIMA.VA, 43. 489
41. He then offers (the second of) the two
Rauhiwa1 (cakes) with, 'May the day be pleased
with its brightness, the well-lighted with its
light, hail! — the mystic import of this is the
same as before ; — may the night be pleased
with its brightness, the well-lighted with its
light, hail ! ' — the mystic import of this is the same
as before.
42. He then hands to the Sacrificer the remainder
of the Gharma. He, having solicited an invitation-
(to the meal), drinks it with, 'Offered is the
hone)' unto Agni, the greatest of Indras,' —
' Offered is the honey unto Agni, the most power-
ful,' he thereby means to say; — 'let us eat ot
thee, god Gharma: reverence be unto thee,
injure us not!' — a blessing he thereby invokes.
43. Now, on the south side sand has been strewn ;
there they cleanse themselves 3 : in this there is the
1 Viz. XIV, 2, 1, 1.
2 Viz. at the hands of the officiating priests, by saying to each,
'Invite me, N. N.!' whereupon each of them replies, 'Thou art
invited.' Cf. XII, 8, 3, 30. According to Apast. Sr. XV, 11, 12,
the priests and the Sacrificer partake of the residue in the onU-r
— Hotr?", Adhvaryu, Brahman, Pratiprasthatrz', Agnidh, and Sacri-
ficer; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst
the priests merely smell it. Cf. the eating of the whey (of clotted
curds), II, 4. 4, 25, to which the present eating of the remains is
stated, by Katy. XXVI, 6, 20, to be analogous; whilst the offering
is said to be on the model of the Agnihotra.
3 The usual place to do so is over the pit (Htrala), cf. Ill, 8, 2,
30 ; XII, 8, 1, 22 ; whilst the utensils are cleaned in the Alar^aliya.
On the present occasion a mound of sand (or covered with sand) —
the so-called ' uX'/Vmh/a-khara ' (mound of remains) — is raised in the
south part of the j-ala, close to the mat or hurdle forming its wall,
just east of the southern door. According to Katy. XXVI, 6, 21
seqq., Apast. XV, 12, 1 seqq., the Mahavira and the remaining
490 SATAPATHA-BRAHMAJVA.
same significance as in the Mar^aliya. The pieces
of wood he throws into the fire. They then pro-
ceed with the Upasad. And thus the head of the
sacrifice has been set right in the very same manner
in which the A^vins then restored it.
44. One must not perform the Pravargya at one's
first Soma-sacrifice, since that would be sinful, and
lest Indra should cut off his head; but at the
second or the third (Soma-sacrifice) ; for at first
the gods went on worshipping and toiling with
the headless sacrifice, therefore (he should do so)
at the second or the third (sacrifice). Moreover,
it will become heated and ablaze ; —
45. And were he to perform the Pravargya at
the first Soma-sacrifice, that (Mahavira) of his,
when heated and ablaze, would burn up his family
and cattle, and also his life, and the Sacrificer
would be liable to perish : therefore (let him
perform it) at the second or third (sacrifice).
46. Let him not perform the Pravargya for any
and every one, lest he should do everything for
every one, for the Pravargya is everything ; but
let him only perform it for him who is known, or
to whoever may be dear to him, or who has studied
sacred writ : by means of the study of sacred writ
he would thus gain it.
47. One may perform the Pravargya for a thousand
(head of cattle) \ for a thousand means everything,
and that (Pravargya) is everything. One may
apparatus are then in solemn fashion (carried round in front of the
Ahavanfya, and) placed on the throne-seat, and consecrated (or
appeased) by being sprinkled with water.
1 That is, at a sacrifice for which this constitutes the sacri-
ficial fee.
X!V KANDA, 2 ADHYAYA, 2 BKAIIMAA^A, 49. 49 I
perform it for all (the Sacrificer's) property ; for
all one's property means everything, and this (Pra-
vargya) is everything. One may perform it at
a Vijvagit with all the IV/sh.V/as ' ; for the Visva^it
(all-conquering day) with all the IV/sh/7/as means
everything, and this (Pravargya) is everything.
One may perform it at the Ya^apeya (and) Ra^a-
suya, for such (a ceremony) means everything.
One may perform it at a sacrificial session, for the
session means everything, and this (Pravargya) is
everything. These are (the occasions for) his
performances of the Pravargya, and (let him perform
it) nowhere else but at these.
48. Here now they say, ' Seeing that the Pra-
vargya is headless, whereby, then, does the Agni-
hotra become possessed of a head for him ? ' Let
him say, ' By the Ahavaniya.' — ' How the New
and Full-moon sacrifices ? ' Let him say, ' By the
ghee and the cake.' — ' How the Seasonal sacri-
fices ? ' Let him say, ' By the oblation of clotted
curds2.' — 'How the animal sacrifice?' Let him
say, ' By the victim and the cake.' — 'How the Soma-
sacrifice ?' Let him say, ' By the Havirdhana V
49. And they also say, — when the sacrifice had
its head cut off, the gods on that occasion restored
it as the hospitable reception 4 (of King Soma), and
verily for him who so knows this offering is not
made with any headless sacrifice whatever.
1 See p. 139, note 1 ; and XII, 3, 3. 6.
2 For the ' payasya ' see part i, p. 178, note 4 ; p. 381, note 2.
3 That is, the cart or carts on which the offering-material
(including the Soma-plants) is contained, as also the shed in which
they are placed.
4 See III, 2, 3. 20 ; 4. 1. 1.
492 SATAPATHA-BRAHMAiVA.
50. And, again, they say, 'Seeing that at the
sacrifice they lead forward the Pra/dta l (water),
wherefore do they not lead it forward on this
occasion?' Well, this — to wit, the Pra#!ta (water)
— being the head of the sacrifice, and the Pravargya
also being its head, (he does so) thinking, ' Lest
I cause the head to be overtopped by a head.'
51. And, again, they say, 'Seeing that elsewhere
there are fore-offerings and after-offerings, where-
fore are there not any on this occasion ? ' Well,
the fore-offerings and after-offerings being the vital
airs, and so also the Avaka.ras 2, and the pieces of
wood, (it is so) lest he should cause the vital airs
to be overtopped by vital airs.
52. And, again, they say, 'Seeing that elsewhere
they offer two butter-portions, wherefore does he
not offer them on this occasion?' Well, those
two — to wit, the butter-portions — being the eyes
of the sacrifice, and so also the two Rauhma
(cakes) — (it is so) lest he should overtop eye
by eye.
53. And, again, they say, ' Seeing that they make
offering to the gods by means of wooden (vessels),
wherefore does he offer this (Gharma) by means
of one made of clay ? ' When the Sacrifice had
its head cut off, its life-sap flowed away and entered
the heaven and the earth. Now this (earth) is clay,
and yonder (sky) is water ; and the Mahavira
(vessels) are made of clay and water : thus he
supplies and completes it (the Pravargya) with that
life-sap.
54. But if it were made of wood, it would be
1 See part i. p. 9, note. 8 See p. 469, note 1.
XIV KANDA, 3 ADHYAYA, I BRAHMAiVA, I. 493
burnt ; and if of gold, it would dissolve ; and if of
copper, it would melt ; and if of stone, it would
burn the two handling-sticks ; and that (Gharma)
itself submitted to that (earthen vessel) : therefore
it is by means of an earthen one that he offers it.
55. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light : the observance thereof is the same as
at the creation l.
Third Adiiyaya. First Brahmajva.
The Setting Out of the Pravargya.
i. Now, on the third, or the sixth, or the twelfth
day 2, having combined (the two performances of)
the Pravargya and Upasads3, he 'sets out4' the
Pravargya, for set out (removed), as it were, is
this head (from the trunk). Having gathered
together all around it 6 (the Mahavira pot), they
1 See p. 458, note 1.
2 That is, according to whether there are three, six. or twelve
Upasad days to the particular form of Soma-sacrifice about to be
performed. On each of these days there would be two performances
of the Upasads, — and in case the Pravargya is to be performed — as
many performances of that sacrifice.
3 On the day before the Soma-sacrifice, the two performances of
the Pravargya and the Upasads are combined and gone through
in the forenoon, instead of the forenoon and afternoon as is otherwise
the case. Katy. XXVI, 7, 1 docs not refer to the performance of
the Pravargya on this day, but merely remarks that ' at the end
of the Upasads (i. e. of the combination of the Upasads, comm.) the
removal of the Pravargya' takes place. Apast. XV, 12, 4-6, on
the other hand, states distinctly that the total number of perform-
ances of the Pravargya is to be double that of the Upasad days.
* The ' setting out ' (utsadana) of the Pravargya is the technical
phrase for the removal and orderly laying out (in the form of
a man) of the apparatus used for the Pravargya ceremony.
6 After collecting the implements they take them out of the sala,
494 DATAPATH A-BRAHMA.VA.
meet together upon the Vedi in the 6ala, (entering)
by the front door.
2. The Agnidhra then brings three bundles of
faggots to the Ahavaniya, and kindling one of them,
he offers (thereon) whilst holding it ' on a level with
(the Sacrificer's) mouth. When the sacrifice had
its head cut off its heat went out of it, and entered
these worlds : it is with that "heat he thus supplies
and completes it.
3. And as to why (it is held) on a level with the
mouth, — well, what is level with the mouth is, as
it were, above ; and above, as it were, is yonder
(heavenly) world : thus he thereby supplies and
completes it (the Pravargya) with that heat which
had entered yonder world.
4. [He offers, with Va^. S. XXXVIII, 18.]
'What heavenly fire of thine there is,
O Gharma,' — just the fire which is heavenly;—
'what is in the Gavatri and in the Havir-
and lay them down near the AntaApitya peg at a few steps from
the front door (whilst Apast. makes them to be put on the throne-
seat placed north of the Ahavaniya).
1 According to the comm. on Katy. XXVI, 7, 4, it is the Adhvaryu
who — after ladling four times into the offering-spoon — distributes
this ghee successively over the three bundles of sticks, — viz. pouring
some upon the first two whilst they are held, at the specified height
over the Ahavaniya fire, by the Agnidh (who immediately after the
offering throws them into the fire), and upon the third after it has
been held knee-high by the Agnidh, and then thrown into the
fire by the Adhvaryu. According to Apastamba, who makes
the Pratiprasthatrt and Adhvaryu the two performers, the third
portion of the ghee is offered on the bundle of sticks whilst it is
still held knee-high over the fire. As noted by Katyayana, the
ceremony is analogous (though reversed as regards the order of
height) to the offering on the three enclosing-stones at the 5'ataru-
driya ceremony, IX, 1,1,5 seqq.
XIV KAATZ>A, 3 ADHYAVA, I BRAHMAJVA, 9. 495
dhana,' — just that which is in the Gayatri (metre)
and Havirdhana (shed); — 'may that (fire) of
thine increase and become firm: to that
(fire) of thine, hail!' in this there is nothing
hidden, so to speak.
5. Then, having kindled the second (bundle),
he offers (thereon) whilst holding it navel-high ;
for in the middle, as it were, is what is navel-
high, and in the middle, as it were, is the air-world :
thus he thereby supplies and completes it with that
heat which had entered the air-world.
6. 'What fire of thine is in the air,' — just
the fire which is in the air; — 'what is in the
Trish/ubh and in the Agnidhra,' — just that
which is in the Trish/ubh (metre) and Agnidhra
(fire-shed); — 'may that (fire) of thine increase
and become firm: to that (fire) of thine.
hail!' in this there is nothing hidden, so to speak.
7. Then, having put the third (bundle) on the
fire, he offers on it whilst sitting ; for below, as it
were, is he who is sitting; and below, as it were,
is this (terrestrial) world : thus he thereby supplies
and completes it with that he it which had entered
this (terrestrial) world.
8. 'What fire of thine is in the earth,' —
just that fire which is in the earth; — 'what is
in the c7agati and in the Sadas,' — just that
which is in the Cagati (metre) and the Sadas
(shed); — 'may that (fire) of thine increase and
become firm: to that (fire) of thine, hail!' in
this there is nothing hidden, so to speak.
9. He (the Adhvaryu) then steps out1, with
1 Viz. out of the Jala, with the Sacrificer's wife in front of him,
496 DATAPATH A-HR A IIMAA'A.
(Vaf. S. XXXVIII, 19), 'Thee (we will follow)
for the protection of the Kshatra,' — for he
who shines yonder J is indeed the divine ruler :
' for the protection of this human ruler,' he thereby
means to say; — 'guard thou the Brahman's
body!' — that is to say, 'preserve thou the Brah-
man's person (atman) ; ' — 'Thee (we will follow)
as a stay for the Vis,' — the Vis (people, clan)
doubtless is the sacrifice : ' for the safety of the
sacrifice,' he thus means to say; — 'we will follow
to new prosperity,' — it is for the safety and the
stability of the sacrifice that he says this.
10. He then says (to the Prastotrz), ' Sing the
Saman ! ' or ' Recite the Saman ! ' but let him
rather say, ' Sing the Saman ! ' for they indeed sing
the Saman. When he sinirs the Saman it is in order
that the fiends, the Rakshas, should not injure these
and followed by the others. According to Apast. XV, 13, 4, the
Pratiprasthatr/ now leads the Sacrificer's wife within the enclosure ;
and whilst attendants carry away the objects not immediately
connected with the Pravargya ceremony (post, peg, strings, sand,
&c), the Adhvaryu places the throne-seat (with the chief vessels) so
as to stand with two feet on the Vedi, and with the other two
outside it, and calls on the Prastot/Y to sing the Saman. This (as is
usual in chanting) is done three times — the Adhvaryu, however,
repeating his summons each time — and each time all of them
(including the Patni) sing or utter a special finale, — the first time
in the jala, the second time midway between the jahi and the
Uttaravedi, and the third time when they have arrived behind the
Uttaravedi ; the finales corresponding to the formulas of this
paragraph, viz. — ' For the protection (or protector) of heaven (we
follow) thee ! ' — ' For the protection of the Brahman — thee 1 ' —
' For the protection of the self — thee ! '
1 It should be borne in mind that the Mahavira by which they
are supposing themselves to be led now, is looked upon as a
symbol of the sun.
XIV K&NDA, 3 ADIIYAVA, I l'.RAIIMAA'A, 14. 497
outside the sacrifice, the body ; for the Saman is
a repeller of the fiends, the Rakshas.
ii. He sings it on a (verse) relating- to Agni, for
Agni is the repeller of the Rakshas. On an
Ati/vWandas (verse) he sings it, for that — to wit,
the Ati/'/7/andas (redundant metre) is all metres,
therefore he sings it on an Ati/v£//andas (verse).
12. He sings1, 'Agni burnetii, encountereth
with flames, Ahavo! Ahavo1!' — it is thus he
repels the fiends, the Rakshas, from here.
13. They walk out (from the sacrificial ground)
northwards 2, along the back of the pit and the
A
front side of the Agnidhra (fire-house) — for this
is the gate of the sacrifice — and proceed in what-
ever direction from there water is (to be found).
14. Let him 'set out' that (Pravargya) on an
island; for, when heated, it becomes burning-hot a;
and were he to set it out on this (earth), its heat
would enter this (earth) ; and were he to set it
out on water, its heat would enter the water ;
but when he sets it out on an island — thus, indeed,
it does not injure either the water or this (earth),
for inasmuch as he does not throw it into the
water, it does not injure the water; and inasmuch
as the water flows all round it — water being- a means
1 The same Saman is suns; when they betake themselves to the
expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where
the stobha had better be altered to ' ahavo ' (though the Sandhi
in the text is the same as of ' atiavas '). As on that former occasion,
all the priests, as well as the Sacrifices join in the finale.
2 In doing so, they take the Pravargya-vessels and implements
along with them.
3 Hardly 'is suffering pain,' as it was taken at IX, 2, 1, 19;
though 'xaru^ana' and lsuk' evidently refer to internal heat, or
passion, cf. p. 464, note 4, p. 468, note 1.
[44] K k
498 satapatha-brAhmaiva.
of soothing- — it does not injure this (earth) : let him
therefore set it out on an island.
15. But let him rather set it out on the Uttara-
vedi l ; for the Uttara-vedi is the sacrifice, and the
Pravargya is its head : he thus restores to the
sacrifice its head.
16. The first Pravargya (pot) he sets out so
as to be close to (the front side of) the navel
(of the Uttara-vedi), for the northern (upper) navel
is the voice, and the Pravargya is the head : he thus
places the voice in the head.
17. [He does so, with Va^. S. XXXVIII, 20,]
The four-cornered,' — four-cornered, indeed, is
he who shines yonder, for the quarters are his
corners : therefore he says, ' Four-cornered ' ; —
18. — 'Mighty navel of the divine order,' —
the divine order being the truth, he thereby means
to say, 'The mighty navel of the truth;' — 'that
mighty one (be) unto us of all life,' — 'that
mighty one (be) unto us (a bestower) of the com-
plete (term of) life,' he thereby means to say2;
1 Katyayana only lays down the rule that, in the case of the
sacrifice not being accompanied with the building of a fire-altar,
the Pravargya apparatus should be removed to the Uttara-vedi ;
whilst, in the case of one who likewise performs the Agni&iyana, he
would doubtless follow the indication already laid down in the
Brahmawa, IX, 2, 1, 19; viz. that the pot may be removed to
an island, but should rather be deposited on the fire-altar (in which
case, however, the ' setting out' of the apparatus would apparently
have to be deferred till after the performance of the Soma-sacrifice).
Apastamba treats of the Uttara-vedi as the place where the imple-
ments are to be deposited, but finally he allows an option of other
places, including an island, but not the fire-altar.
2 The words ' sa na/z sarvayu^ sapratha/;,' being here used as
explanatory of ' sa no vmayu/i sapratha//,' have probably got by
mistake into the Sawhita.
XIV KANDA, 3 ADHYAYA, I 15RAIIMA.VA, 2 2. 499
19. — 'from the hatred, from the guile/ — in
this there is nothing" hidden, so to speak ; — ' of him
of another law, let us free ourselves!' — another
law, indeed, is his (Pravargya's and the Sun's), and
another that of men ' : therefore he says, ' Of him
of another law, let us free ourselves.' In this way
the other two (pots are placed) east of it : this is
threefold, for the head is threefold -.
20. In front thereof (he places) the reserve (lump
of) clay, whereby he puts flesh upon it (Pravargya) ;
on the two sides thereof the two lifting-sticks, whereby
he gives two arms to it ; and on the two sides yet
iurther away the two Rauhi/^a offering-ladles, where-
by he gives two hands to it.
21. On the left (north) side (he places) the spade,
for there is its place of rest ; on the right (right)
side the imperial throne, for there is its place of
rest ; on the left side the black antelope-skin, for
there is its place of rest ; on all sides (save the
front side) the fans, for, the fans being the vital
airs, he thereby bestows vital airs on it ; there
are three of them, for there are three vital airs,
the out- (and in-) breathing, the up-breathing, and
the through-breathing : it is these he thus bestows
on him.
22. He then puts the cords and halter on the
supporting-tray, and places (the latter) behind (the
1 The author evidently understands the text more in accordance
with Mahldhara's interpretation which makes ' anyavratasya ' to
refer to the Supreme Spirit (paramatma) whose law, or ways, are
different from men's, and construes it with ' sa^ima ' (we serve, are
devoted, to that righteous one). The preceding part of the half-
verse he would thus take independently of this : — ' Away hatred !
away guile ! '
* Viz. consisting of bone, skin, and hair.
K k 2
500 SATAPATHA-BRAHMAtfA.
aavel) with its point towards the east : a belly-
he thus gives to it. On the two sides thereof
the two milking-bowls (pinvana) : two testicles he
thereby gives to it, for by means of his testicles
the male overflows (pinv). Behind (them he
places) the post and peg : whereby he gives two
thighs to it ; behind (them) the two Rauhifta-
plates, whereby he gives two "knees to it ; and as
to their being single plates, it is because these
knees consist, as it were, of single plates (bones).
Behind (them) the two poking-sticks (dhr/sh/i),
whereby he gives two feet to it, for with the feet
one strikes out boldly (dhWsh/am). On the left
side the two mounds 1 used in the performance,
for there is their place of rest ; on the right side
the Mar^aliya 2, for there is its place of rest.
23. He then pours milk into that (chief pot),
with (Va£\ S. XXXVIII, 21), 'This, O Gharma,
is the contents of thy bowels,' — the contents
of the bowels being food, it is food he thus puts
into it; — 'Grow thou, and fill out thereby !'-
in this there is nothing hidden, so to speak; —
' and may we ourselves grow, and fill out!' — it
is a blessing he thereby invokes.
24. Let him not pour in all (the milk), lest the
food should turn away from the Sacrificer. — He
leaves over half of it or more ; and on that same
afternoon he pours it to the fast-milk, and hands
it to the Sacrificer : thereby he bestows food upon
1 That is, the sand used for them, and brought thither in
vessels.
2 That is, the sand of the 'mound of remains ' (uXX7nsh/akhara),
see p. 489, note 3.
XIV K\XI>\, 3 ADIIVAYA, I BKAI I.M ANA, 28. 5OI
the Sacrificer, and thus, indeed, food does not turn
away from the Sacrificer.
25. He then sprinkles it (the Pravargya apparatus)
with water : water being a means of appeasement,
he thus appeases it ; he sprinkles it all over : all
over he thus appeases it ; three times he sprinkles,
for threefold is the sacrifice.
26. He then says (to the Prastot^z), ' Sing the
Varshahara Saman !'■— the fallow stallion1 (vr/sha
hari//) doubtless is he who shines yonder, and the
Pravargya also is that (sun) : it is thus him he
thereby pleases, and therefore he says, ' Sing the
Varshahara Saman ! '
27. They then cleanse themselves at the pit.
With (Va- S. XXXVIII, 23), 'May the waters
and plants be friendly unto us,' he takes
water in his joined hands ; for water is a thunder-
bolt : he thus makes a covenant with the thunder-
bolt; — -and with, ' May they be unfriendly unto
him who hateth us, and whom we hate!'
let him sprinkle it in whatever direction he who
is hateful to him may be, and he thereby over-
throws him.
28. He (the Sacrificer) then steps out towards
the north-east, with (Va^. S. XXXVIII, 24), 'From
out of the gloom have we risen,' — gloom is
1 Or, bull.— The Vag. S. (XXXVIII, 22) here inserts the verse
ivYg-v. IX, 2, 6, to be used during the sprinkling, — ' The fallow-
stallion hath whinnied — or, the fallow bull hath roared — the mighty
one, beautiful as Mitra, the water-holding vessel hath shone like unto
the sun.' The italicised words, evidently added to suit the Maha-
vtra vessel, are wanting in the Rik.
2 Katy. XXVI, 7, 36 (doubtless in accordance with anothei
^akha) also prescribes here the Ish/ahotriya Saman.
502 SATAPATHA-BRAIIMAA'A.
evil : it is gloom, evil, he thus drives away ; —
'beholding- the higher light,' — this (terrestrial)
world is higher than the water : it is on this world
he thus establishes himself; — 'God Surya, with
the gods, the highest light,' — Surya, the highest
light, is the heavenly world : it is in the heavenly-
world he thus finally establishes himself. He walks
along without looking back, and puts a log of wood
on the Ahavaniya1, with (Va^. S. XXXVIII, 25),
'A kindler thou art, fire thou art: lay thou
fire into me ! ' it is a blessing he thereby invokes.
29. And at a continued pressing of Soma they
also perform the Gharma of curds and whey
(Dadhi-gharma), — for Soma is the sacrifice, and
the Pravargya is its head : he thus restores to the
sacrifice its head, — at the midday-pressing, for that
— to wit, the midday-pressing — is Indra's special
pressing : he thus pleases him in his own share ; —
when the Madhyandina-pavamana has been chanted,
for the Madhyandina-pavamana is the breath : it is
breath he thereby lays into him ; — with the Agni-
hotra-ladle, for the Agnihotra is the mouth of sacri-
fices : he thus puts a mouth in the head.
30. On its being brought, he says, ' Hotar, speak
what thou hast to speak!' for the Hot/V speaks
on this occasion. Then, stepping up, he says,
' Cooked is the offering-food ; ' for cooked, indeed,
it is. Having stepped across (behind the Aha-
vaniya), and called for the 6Vausha/, he says,
'Pronounce the offering-formula!' and offers on
the Vasha/ being uttered. When the Vasha/ is
1 The Sacrificer's wife (according to another jakha) also silently
puts one on the Garhapatya fire.
XIV K\.\D.\, 3 ADHYAYA, I BRAIIMAtfA, 34. 503
repeated, he brings the draught, and hands it to
the Sacrificer.
31. Having solicited an invitation1 (and received
an answer from the priests), he drinks of it, with
(Va£\ S. XXXVIII, 27), 'May there be in me
that great energy,' — a great energy, indeed, is
he who shines yonder; — 'in me the fitness, in
me the intelligence,' — fitness and intelligence
he thus secures to himself; — 'the Gharma of
triple fires shine th,' — for this Gharma of triple
fires indeed shines; — 'together with the shining
light,' — for together with the shining light (the
sun) it indeed is; — 'together with the fire, the
Brahman,' — for together with the fire, the Brah-
man, it indeed is; — (Va^. S. XXXVIII, 28), 'The
seed of the milk hath been brought,' — for
this is indeed the seed of the milk that has been
brought; — 'may we obtain the milking thereof
year after year!' — it is a blessing he thereby
invokes. They then cleanse themselves at the pit :
the significance of this is the same as before.
32. Now, then, as to the sacrificial gifts. The
gold plate he gives to the Brahman ; for the Brah-
man is seated, and gold is settled 2 glory : therefore
he gives the gold plate to the Brahman.
33. And that cow which yielded the Gharma-
milk he gives to the Adhvaryu; for scorched, as
it were, is the Gharma, and the Adhvaryu comes
forth (from the sacrificial ground) like something
scorched 3 : therefore he gives it to the Adhvaryu.
34. And that cow which yielded the Sacrificer's
1 See p. 489, note 2.
2 Lit., lying, i. e. not standing or moving.
8 Cf. XI, 2, 7, 32.
504 DATAPATH A-BRAHMAAA.
fast-milk he gives to the Hotri; for the Hotri is
the sacrifice, and the Sacrificer also is the sacrifice :
therefore he gives it to the Hot/'/.
35. And that cow which yielded the fast-milk for
the (Sacrificer's) wife he gives to the chanters, for it
is they, the Udgatr/s, that do, as it were, the wife's
work on this occasion : therefore he gives it to the
chanters.
36. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light : the observance thereof is the same as
at the creation '.
Second Braiimaaa.
Expiatory Ceremonies.
1. Now this — to wit, the sacrifice — is the self
of all beings, and of all gods : after its successful
consummation the Sacrificer prospers in offspring
(or, people) and cattle ; but he whose Gharma
(pot) is shattered is deprived of his offspring and
cattle. In that case there is an expiation.
2. 1 le offers an oblation of a full (spoon of ghee) ;
for the full means everything: with everything he
thus heals whatever has been unsuccessful in the
sacrifice.
3. [He offers, with Va^. S. XXXIX, 1,] ' Hail
to the vital airs with their over-lord!' — the
over-lord of the vital airs, doubtless, is the mind
(soul), for in the mind all the vital airs are
established : it is thus by means of the mind that
he thereby heals whatever has been unsuccessful
in the sacrifice.
1 See p. 458, note 1.
XTV KA.VDA, 3 ADHYAYA, 2 r.RAHMA.VA. 12. 505
4. 'To the Earth hail!' — the earth, doubtless,
is a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
5. 'To Agni hail!' — Agni, doubtless, is the self
of all the gods : it is thus by means of all the deities
that he heals whatever has been unsuccessful in the
sacrifice.
6. 'To the Air hail!' — the air, doubtless, is
a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever
has been unsuccessful in the sacrifice.
7. 'To Vayu hail!' — Yayu (the wind), doubt-
less, is the self of all the gods : it is thus by means
of all the deities that he heals whatever has been
unsuccessful in the sacrifice.
8. 'To the Sky hail!' — the sky, doubtless, is
a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
9. 'To Surya hail!' — Surya (the sun), doubt-
less, is the self of all the gods : it is thus by means
of all the deities that he heals whatever has been
unsuccessful in the sacrifice.
10. \y$g. S. XXXIX. 2,] 'To the Regions
hail ! ' — the regions, doubtless, are a place of abode
for all the gods : it is thus by means of all the
deities that he heals whatever has been unsuccessful
in the sacrifice.
11. 'To A^andra hail!' — A'andra (the moon),
doubtless, is the self of all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
12. 'To the Nakshatras hail!' — the Nak-
506 .<TAT.\rATIIA-BRAHMAATA.
shatras (lunar asterisms), doubtless, are a place
of abode for all the gods : it is thus by means of
all the deities that he heals whatever has been
unsuccessful in the sacrifice.
13. 'To the Waters hail!' — the waters, doubt-
less, are a place of abode for all the gods : it is thus
by means of all the deities that he heals whatever
has been unsuccessful in the sacrifice.
14. 'To Varu;/a hail!' — Varu#a, doubtless, is
the self of all the gods : it is thus by means of all
the deities that he heals whatever has been unsuc-
cessful in the sacrifice.
15. 'To the Navel hail! To the Purified
one1 hail!' — This is undefined, for undefined is
Pra^apati, and Pra^apati is the sacrifice : it is thus
Pra^apati, the sacrifice, he thereby heals.
16. These are thirteen oblations, — for there are
thirteen months in the year, and the year is Pra^a-
pati, and Pra^apati is the sacrifice : it is thus
Pra^apati, the sacrifice, he thereby heals.
17. [Va^. S. XXXIX, 3,] 'To the Voice
hail!' — a mouth he thereby gives to it; — 'to the
Breath hail! to the Breath hail!' — two nostrils
(a nose) he thereby gives to it; — 'to the Eye
hail! to the Eye hail!' — two eyes he thereby
gives to it; — 'to the Ear hail! to the Ear
hail!' — two ears he thereby gives to it.
18. These are seven oblations, — now seven in
number are these vital airs in the head : it is
them he thereby gives to it. He offers a last
oblation of a full (spoon), — the full means every-
Mahidhara takes ' pfita'in the sense of ' the purifier (.sodhaka)'
and apparently the name of a god (as he does also the Navel
(nabhyai devatayai) ).
XIV KANDA, 3 ADHYAYA, 2 UKAIIMAVA. 23. 507
thing : with everything he thus heals whatever has
been unsuccessful in the sacrifice, —
19. With (V4f. S. XXXIX, 4), 'The mind's
purpose,' — by the mind, indeed, everything is
gained here : by the mind he thus heals whatever
has been unsuccessful in the sacrifice; —
20. 'The truth of speech may I freely
obtain,' — by speech everything is gained here:
by speech he thus heals whatever has been
unsuccessful in the sacrifice; — 'may the form
of cattle, the essence of food, fame, and
prosperity accrue unto me, hail!' — a blessing
he thereby invokes.
21. Thereupon, having pounded that spare
(clay), and mixed it with powdered clay, he makes
(a pot) in proper form, and bakes it in proper
form for the purpose of the 'setting out'; and
let him perform (the sacrifice) with whichever of
the two reserve (pots) ma}- be firm.
22. The Pravargya, indeed, is the year; for the
year is everything, and the Pravargya is every-
thing : when it is placed on the fire then it is
spring ; when it is burning-hot then it is summer ;
when it is flowing over then it is the rainy
season ; — but, indeed, when the rains overflow, all
the gods and all beings subsist thereon ; and,
verily, the rains overflow for him who thus knows
this.
23. The Pravargya, indeed, is these worlds, for
these worlds are everything, and the Pravargya
is everything : when it is placed on the hre then
it is this (terrestrial) world ; when it is burning-
hot then it is the air-world ; and when it flows
over then it is yonder (heavenly) world ; — but,
50S .VATAPATHA-BRAIIMA.YA.
indeed, when yonder world overflows, all the gods
and all beings subsist thereon ; and, verily, yonder
world overflows for him who thus knows this.
24. The Pravargya, indeed, is those deities —
A
Agni, Vayu, and Aditya ; for those deities are
every tiling, and the Pravargya is everything : when
it is placed on the fire then it is Agni ; when it is
burning-hot then it is Vayu (the wind) ; and when
A
it flows over then it is Aditya (the sun) ; — but,
indeed, when yonder sun overflows, all the gods
and all beings. subsist upon him ; and, verily, yonder
sun overflows for him who thus knows this.
25. The Pravargya, indeed, is the Sacrificer, his
own self, his offspring (or people) and cattle ; for
the Sacrificer is everything, and the Pravargya is
everything : when it is placed on the fire then it
is his own self; when it is burning-hot then it is
his offspring ; and when it flows over then it is his
cattle ; — but, indeed, when the cattle overflow (with
milk) all the gods and all beings subsist thereon ;
and, verily, the cattle overflow for him who thus
knows this.
26. The Pravargya, indeed, is the Agnihotra, for
the Agnihotra is everything, and the Pravargya is
everything : when it (the Agnihotra milk) is put
on the fire then it is the (Gharma) placed thereon ;
when it is ladled out then it is the burning-hot
(Gharma); and when it is offered then it is the
overflowing (Gharma) ; — but, indeed, when the Agni-
hotra overflows all the gods and all beings subsist
thereon ; and, verily, the Agnihotra overflows for
him who thus knows this.
27. The Pravargya, indeed, is the New and Full-
moon sacrifices ; for the New and Full-moon sacrifices
XIV KAXDA, 3 ADHYAYA, 2 liUAHMAATA, 30. 509
are everything, and the Pravargya is everything :
when it (the havis) is put on the lire then it is the
(Gharma) placed thereon ; when it is standing ready
then it is the burning-hot (Gharma) ; and when it
is ottered then it is the overflowing (Gharma) ; —
but, indeed, when the New and Full-moon sacrifices
overflow all the gods and all beings subsist thereon ;
and, verily, the New and Full-moon sacrifices over-
flow for him who thus knows this.
28. The Pravargya, indeed, is the Seasonal sacri-
fices, for the Seasonal sacrifices are everything, and
the Pravargya is everything : when it (the havis)
is put on the fire then it is the (Gharma) placed
thereon ; when it is standing ready then it is the
burning-hot (Gharma) ; and when it is offered then
it is the overflowing (Gharma) ; — but, indeed, when
the Seasonal sacrifices overflow then all the oods
and all beings subsist thereon ; and, verily, the
Seasonal sacrifices overflow for him who thus
knows this.
29. The Pravargya, indeed, is the Animal sacri-
fice, for the Animal sacrifice is everything, and the
Pravargya is everything : when it (the meat) is put
on the fire then it is the (Gharma) placed thereon ;
and when it is standing ready then it is the burning-
hot (Gharma) ; and when it is offered then it is the
overflowing (Gharma); — but, indeed, when the animal
offering overflows all the Qrods and all beings subsist
thereon ; and, verily, the animal offering overflows
for him who thus knows this.
30. The Pravargya, indeed, is Soma, for Soma
is everything, and the Pravargya is everything :
when it is poured out then it is the (Gharma)
placed on the fire ; when it is drawn (into the
5 IO SATAPATHA-BRAHMA2VA.
cups) then it is the burning-hot (Gharma) ; and
when it is offered then it is the overflowing
(Gharma) ; — but, indeed, when Soma overflows all
the gods and all beings avail themselves thereof;
and, verily, Soma overflows for him who thus
knows this ; and, verily, no sacrifice whatever is
offered without the Pravargya for him who thus
knows this.
31. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light : the observance of the rule thereof is
the same as at the creation l.
1 See p. 458, note 1.
INDEX TO PARTS III, IV, AND V.
(KXX/JXS V— XIV.)
abhhjit, Soma-day, Part IV, page
321 n.
abhiplava-sha</aha, III, introd. xxi ;
V, 148; is the established (re-
gular) sha</aha, 149 ; used by
Adityas when contending with
Angiras, 152; etymology, 152,
162.
abhisheka, III, 68; the ' Vasor
dhara ' and Vagaprasavtya ob-
lations performed on completed
fire-altar are a consecration-
ceremony superior to the ordi-
nary one, IV, 213 sec].; and in-
cludirg the consecration of both
Ragasfiya and Vag-apeya, 225.
abhishe^aniya, III, introd. xxvi ;
68 seq. ; stotras of, 69.
abhivarta-saman, III, 16.
abhri (spade), lies on left side of
Ahavaniya, III, 199; made of
bamboo, 199.
adabhya-graha, is speech, up-breath-
ing, ear, V, 105; etymology,
105-7.
ac'.ara, plants, how produced, V, 451 ;
= putika, 451 ; they are fragrant
and blaze up in fire, 452.
adhrigu, litany, V, 385-6.
adhvan, ghee-offering to, in the
house of the courier, III, 64.
Adhvaryu, seated towards east, III,
108; his fee at Dajapeya a
golden mirror, 119; their fee
a sterile cow for pa«>£abila ob-
lation to Mitra-Varuwa, 122;
spreads the sacrifice, 1 4 2 ; his fee
at Sautrama«i three garments ;
the Ajvins the Adhvaryus of
the gods, IV, 23; sings the
Samans over the completed
altar, 181 ; in drawing the Soma-
cup he takes Pra#apati's vital
fluid, 282 ; must pronounce his
Ya^us indistinctly, 340 ; is sum-
mer whence he is as if scorched,
V, 45 ; how he is to step past
the vedi when calling or having
called for the jrausha/, 57-
8 ; initiated by Pratiprasthat/v
for sattra, as the mind, 136;
they drink the Ajvina cup of
Sautrama«', the Ajvins being
the Adhvaryus of the gods, 245 :
is scorched, as it were, 503.
Aditi, by sixteen syllables gains the
shew/aja-stoma, 1 1 1, 40; iaru to,
60 ; is this earth, 60, 378 ; V, 6,
181,293; the wife of theg<ds,III,
60 ; uriuarma (of wide shelter),
90; Aditi and Diti, 93; prayu-
gaw havis (pap), 125 ; reddish-
white cow pregnant with calf
her victim at oblation of teams,
125 ; is speech, 237 ; offers fire-
pan to her sons, the gods, 238 ;
gives (dad) everything here, 378;
back of Aditi (the earth), IV, 27;
Aditi and Pushan, connected
with tri«ava-stoma, 69 ; ruler of
the Fathers, 74; — (additional)
pap at New moon, V, 5, 6 ; paps
at Sautramawi, 213 n., 268.
Aditya (the sun), even rising burns
up plants, 111,78; how created,
148; his union with sky, 149;
with him the Adityas placed in
sky, 150; is the Agni on the
altar, 152, 194 ; with Para-
mesh/^in connected with sky,
5i2
SATAFATIIA-BRAHMAJVA.
189; is space-filler, 189; regent
of sky, 204, (286); a thunder-
bolt, 208 ; Agni, Vayu, and
Aditya all the light, 210; none
other than the width of the sky
can contain him, 216, 364;
placed upwards from here in the
east, 223,275 ; is the truth, 265 ;
the twenty-first, or twenty-one-
fold, 265, 308; IV, 62, 163; V,
37, 291 ; was Agni's protector
against the Rakshas, III, 266;
is the hook (asa/^ana) to which
the worlds are fastened by
means of the quarters, 269;
encompassed by the two worlds,
271; is the fire on Ahavaniya,
(fire-altar), 309; is the vigour
that went from Pra^apati, 312;
white horse his representative,
359 ; kisses all creatures by his
rays, 359; strings these worlds
to himself on a thread (the
wind), 360; IV, 14 1 ; is
settled on earth by his rays,
III, 365; is the Brahman, first-
born in front (east), 366 ; man
ipurusha) in his disk (ma«*/ala),
367 ; looks downward and gives
warmth by his rays, 367 ; like a
drop leaping to the sky and the
earth, 368 ; moves round these
worlds from left to right, 400 ;
the brilliant face (front) of the
gods, 408 ; he is (sfirya) the soul
of everything that moves and
stands, 408 ; is the all-cmbracer
Ci all-expander, all-opener) and
becomes the eye, IV, 8; is the
upper region, 27 ; is placed
within the southern region, 27 ;
the sustainer of air and regions,
and ruler of beings, 28; when he
sets everything holds its peace,
62 ; is the sixteenfold wielder
of the (fifteenfold) thunderbolt,
85; is the extent (vya^as), 88;
is a bright razor (kshura bhnyja),
89; (unclimbable, 89); Agni,
Vayu, and Adit y a move hither-
wards and thitherwards, 90 ; is
India, 92; all hymns are in praise
of him, 92 ; has the earth as his
foundation, 95 ; the all-em-
bracer, connected with the west,
106 ; bums only on this side of
the sky, 1 30 ; the luminous
Aditya is on the back of the
sky, 131 ; shines for all the
three worlds, 132; passes by
these worlds and revolves in-
cessantly round them from left
to right, 134, 136; is the vital
power (ayus), 142 ; animates all
this universe, which is in his
shadow, 142 ; Agni, Vayu, and
Aditya are the hearts of the
_gods, 162 ; is the heart of Agni-
Pnujapati,the altar and universe,
180; Agni, Vayu, and Aditya are
the Pravargya (vessels), 187 ;
in the air, half-way between the
two worlds, 196; keeps measur-
ing in the middle of the sky.
and even in rising fills the three
worlds, 1 96; isa showering ocean,
and a ruddy bird, 197 ; travers-
ing guards the ends of these
worlds, 197; connected with
the Trishmbh, 197; Aditya the
man (nara) of the sky as (part
of) the All (vijva), 208 ; is the
eye, 208 ; is the highest of all
the universe, 240 ; is the
Dhatri (orderer), 264 ; is the
year and the one hundred and
one-fold Agni (fire-altar), 313;
his rays are a hundredfold.
313, 322; is established in the
seven worlds of the gods, 314;
is Agni (Prajj-apati), ascended
to heaven, 349; is the Arka,
349 ; Agni considered as Aditya,
363, triad — Agni, Aditya, Prawa
— are the eater, the Arka, the
Uktha, the Purusha, 398, 399 :
Aditya one of the six doors
to the Brahman, V, 66, (7 ;
to Aditya offering is made in
Agni at Agnihotra, 112 seq. ;
slaughtered by Praj&pati as
sacrificial animal, and conse-
quently endowed with certain
powers, 128 seq.; Agni, Aditya,
Vayu are light, might, glory
(fame), 173; the Sacrificer is
Aditya, 248 ; Aditya is the
divine Kshatra, the glory (jri).
the supreme lordship, the sum-
mit of the fallow one, the realm
of light, 291; — cf.Varuwa Aditya.
aditya-namani (parthani), III, 83.
INDEX TO TARTS IN, IV. AND V.
5*
Adityas, by fifteen syllables pain
pa;}/'ada.ca-stoma. Ill, 40; ani-
mal offering to (instead of to
Aditii, [26; twelve, born from
YaX-, 1 49: placed with Aditya
in the sky, 150; fashioned
the sky by means of Gagati,
234 ; pap at diksha of Agni-
feyana, 247; — produced, IV. 33:
Adityas and Maruts, connected
with embryos and the pa;?,<a-
viwj-a-stoma,6S: Vasus, Rudras,
and Adityas separated and were
the lords when heaven and
earth separated, 75 ; lords of
the western region, 101 ; con-
nected with Varuaa, saptada/a-
stoma, &c, 101 ; Vasus, Rudras,
Adityas, Maruts, Vijve Deva/j
build on different sides of altar
(E.S. W . N. Upper), 118;— the
twelve Adityas enumerated, V,
116; Adityas and Ahgiras con-
tending for getting first to
heaven, 152; arise by p r-
formance of third pressing, 173;
the sacrificial horse to go the
way of the Adityas, 288 ; con-
secrate king by the Gagati, 313;
obtain the part of Vishwu, the
sacrifice, corresponding to the
evening-pressing, 4 1 . : _ India,
with Vasus, Rudras, and Adityas,
receives offering of gharma,
„ a 479-8°-
A^at&ratrava. See Bhadra^cna.
A^atajatru, king of Kid, III, 141.
age-grades (vayawzsi), oblations re-
lating thereto, forming part of
Vasor dhara, IV, 218.
aghara (libation of ghee), III. 172.
Ajg-igarta, father of 6'unaAjepha,
111,95-
A gni,by one syllable gains the breath,
III, 40; is all deities, 44; the
lower end, 44 ; the sacrifice, 45 ;
gold his seed, and the fee for his
oblations,45, 59; is fiery spirit or
brightness (teg-as), 46,82 ; with
Indra smites the Rakshas, 51;
is Yaruwa and Rudra, 51 ; the
giver, 54 ; Vaijvanara, twelve-
kapala cake to, 57 ; Anikavat,
eight-kapala cake to, 58 ; Agni
G/-/hapati, eight-kapala cake
of quick-grown rice, 69, 89 ;
[44] L 1
partha-oblation to, 82 ; to him
belong shoulder-pieces of yoke,
101 ; ratbavimo/janiya-oblation
to,ioi; Agni Dbarma»aspati,i 12;
assists Yaruwa, 113; at upasad
eight-kapala cake to, 118; pa«£a-
bila ditto on east part ofvedi,i20,
121 ; fee is gold, 121 ; prayugam
havis, eight-kapala cake, 125 ;
Pra<g-apati-Agni,thePurusha,i44;
the Brahman (triple science) in
Agni's mouth, 146; etymology
(agri), 146; is trivr/t, the altar
consisting of nine substances,
147; gayatra,t48,i6i; unionwith
earth, 148 ; w it li Agni the Vasus
placed on earth, 150 ; restores
Pra^apati, hence Pnyjapati cal-
led Agni, 151, 152 ; Agni A'itya.
151 seq. ; is the sun (as an
Aditya), 152; Pragapati's son
and father, 154; is speech. 154;
becomes a bird to bear sacrifice
to sky, 157; his eight or nine
forms (Rudra, Sarva, Pajupati,
Ugra, A.rani, Bhava, Mahan
deva/>, ljana, Kumara), 159,
160; is all bright (£itra) things,
161, 369 ; his forms coveted by
Pragapati, 161; he-goat slain
for him, 162; home prepared
for him by slaying animals (and
preparing food), 165; five Agnis
(layers). 165; is this earth, 169;
is the (ten) regions, 183; is
Savitr/', 191: Virig-, 196; Agni
the cattle, went away from the
gods, and is searched for, 196
seq.; is cattle (animals), 197;
is threefold, 197 ; enters seed,
198 ; regent of earth, 204, 286 ;
Agni, Vayu, and Aditya are all
the light, 2 10; (the fire) belongs
to Indra and Agni, 212, 253 ;
is Aditya, 216; the child of the
two worlds, 224; the sea-
born child of the waters, 226;
a conqueror, overpowering in
battle, 259; burns up the evil
(enemiesj of the gods, 259;
is the brahman and ksbatra,
260; born from Dyaus, 272;
nourished by day (dawn) and
night, 273 ; shining moves be-
tween heaven and earth, 273 ; is
sap and substance in this world,
5U
SATArATIIA-r.RAlIMA.VA.
27S: golden-handed (?), 283;
distributed in many ways, 284;
overthrows PQru, the Asura, in
battle, 2(j2 ; his splendour in
the heavens is Aditya, 304 ; that
on earth this fire, 304 ; that in
the air the wind, 304 ; Agni
Purishya, the son of the earth,
311; Agni the mouth of the
gods, 312; his glory (jravas)
and vigour is the smoke which
announces him in yonder world,
349 ; son of heaven and earth,
350; leading forward of Agni,
356 seq. ; went away from the
gods anil entered the water,
360; Agni fount! by a white
horse (Pragapati) on a lotus-
leaf, 360 ; Agni scorches him,
360 ; Agni the repeller of all
evil, 360 ; taken up by Agni£it
into his own self, 362; is the
rakshas-killing light, 372 ; takes
away Pragapati's fiery spirit
(tegas) to the south, 374; be-
les Pragapati's right arm,
374 ; Agni Vauvanara, Aditya,
creeps as a tortoise over the
three worlds, 392 ; Agni yavi-
shtba., 413; — is Pragapati, IV,
introd. xvii seq.; the divine
Sacrificer, and priest of the
sacrifice, xix ; the child of the
universe, xx ; Agni, Aditya, and
Vayu his three forms, xx ; Agni
the altar, a bird carrying the
sacrifice to heaven, xxi ; is
attended to in front (of the
altar), 3; is the existent (bhuva),
4 ; through Agni everything
exists, 4; becomes the breath,
l ; from fire breath fashioned,
4 ; Agni Vaijvanara is the year,
33; connected with priesthood
and trivr/t-stoma, 67 ; is Yirfwj,
regions and vital airs, 70 ; is the
Brahman (deity),85; Agni, Vayu,
and Aditya move hitherwards
and thitherwards, 90; connected
with \ 1 us, triv/;'t, fufya-jastra,
rathantara, 100; protector of
the east, 10 1, (105); his rays
like those of the sun, 105; lias
distinction (jri) bestowed upon
him by the gods, 113; lord of
the good, 123 ; his paths lead to
the gods, 123 ; his path becomes
black, when fanned by the wind,
1. 1 1, 142 ; in his immortal form
is Rudra, 156; Agni, Vayu, and
Aditya are the hearts of the
gods, 162 ; nothing greater than
Agni, the tire-altar, 163; the
Rudras invoked in the Sataru-
driyaareAgnis,i67; the fire-altar
isspeech,i7 3; istbeheadof Agni-
Pragapatijthe altar and universe,
J78, 179; is offspring and the
lord of offspring, 181 ; injures by
his heat, fire, and flame (haras,
jo/'is, ar£is), 182; in men, water,
plants, trees, 183,184; Agni, Va y u ,
and Aditya are the Pravargya
(vessels), 187; leading forward
of Agni, 188 seq. ; regaling him
with food (sixteen 1. idlings of
ghee), 189; Agni isVuvakarman,
189, 190; is the eye of gods
and men, 200 ; created as the hun-
dred-headed Rudra, 201 ;isthou-
sand eyed, 201 ; is a well-winged
bird, 201 ; seated on the back of
the earth he fills the air with his
shine, props the sky with his
light, and upholds the quarters
by his lustre, 202 ; the fire-altar
his seat, 202 ; oblation to (Agni)
Vijvakarman, 204; taken by
Pragapati to his bosom as his
own son, 206 ; Agni, the fire-
altar, is the Purusha, made up
of seven purushas, the fire
being his head, 206, 207; Agni
the man (nara) of the earth as
(part of) the All (vijva), 208 ;
is speech, 208 ; Agni'^ universal
sovereignty, 228; Agni as Gan-
dharva, with the plants as Ap-
saras his mates, 231; lord of
the world and lord of creatures
whose dwellings are on high and
lure below, and who is both
brahman and kshatra, 234, 235;
Agni, when completed and con-
Mi rated, becomes a deity,
Varuna, 238 ; Agni, the fire-
altar, is a heavenly bird, 250 ;
one potent drop (indu), the
faithful eagle, thegolden-winged
l>ird, 251 ; Agni Vauvakarmawa,
268 ; name to be given to the
fire on the altar, 269 ; the
INDEX TO PARTS TIT, IV, AND V.
515
chiefest of the fires of the five
races of men. 269 ; Agni Vai-
jvanara, verses to, 276 ; Agni
tlie gods' pr.b/.i, 295; is all
objects of desire, 313; the
nature of Agni as the vital airs,
33 t— 3 ; Agni and Indra created
as brahman and kshatra, 312;
they joined each other as the
gold man and the gold plate,
342 ; they are the light and
immortal life, 343; they are
the fire-altar. Agni what is
baked by tire (bricks) and India
the purisha, 343 ; Agni and
Indra are the Vuve Deva7\ and
the three are brahman, kshatra,
and viz, 344 ; is Prag-apati, 345 ;
Agni (-Pnuj-apati), on ascend-
ing, is Aditya, 349 ; the vital
breath, 349 ; Agni considered as
Vayu or as Aditya. or as the
year, 363; as speech, 364; as
Death, 365 ; the direction in
which Agni (the fire-altar) is
to look. 390 seq. ; (Agni) Vai-
jvinara, views regarding his
nature, 393 seq.; is the Purusha,
398 ; triad — Agni, Aditya. Prana
— are the eater, the Arka, the
Uktha. the Purusha, 398, 399;
— Agni Datri, eight-kapalaeake
at New moon, V, 8 ; Agni
Pathikr/'t, expiatory eight-
kapala cake at New moon, 10 ;
ditto at Agnihotra, 191 ; at
Ajvamedha, 350; Agni Vaijva-
nara, ditto twelve-kapala one,
1 1 : Agni created out of Pra^a-
pati with a life of a thousand
years, 15 ; Agni and Soma
become eater and food, 16;
Agni ere. .ted by the Brahman
and placed on earth, 27 ; takes
Sri's food and receives (mitra-
vinda) oblation (eight - kapala
cake), 62-65 : Agni (fire) one of
the six doors to the Brahman,
66 ; Agni the teacher of the
brahmaXarin, 86 ; evolved from
the earth, and from him the
i?/g-veda. 102; to Agni offering
is made in Aditya at Agnihotra,
1 1 2 seq. ; Agni's breath taken by
the sun, whence fire has to be
fanned, 130; triad — Agni, Ar-
kya, Mahad uktham, 172: Agni,
Vayu, and Adityaarc light, miidit,
glory (fame), 173; Agni YiviXi.
expiatory eight-kapala cake at
Agnihotra, 192 ; Agni Sawvarga,
ditto cake, 193; Agni Apsumat,
ditto, 193 ; Agni SuXi ditto,
[94 ; the first of the ten deities
('all the gods') receiving oblations
of drops, 280 ; Agni the dark-
necked, 316 ; Agni sacrificed as
animal victim, 319 ; Agni as the
chamberlain of king Marutta,
397 ; oblation to Agni Ayush-
mat, 439; is the good abode,
457 ; is the self of all the gods
(and regent of the earth), 505.
Agnidh, ox his fee at Darapeya, III.
119; gold for pawXabila oblation,
121 ; bullock for Sautramani,
142 ;— sprinkles fire-altar with
water to appease it, IV, 169 ; is
Agni, 169 ; follows the fire with
the single sword (-line), 192.
Agnidhra ( = Agnidh), same as Agni,
III, 122; is the spring season. V.
44 ; is under the Brahman, 137.
Agnidhra, n. (fire-shed), is the air,
1 Y. 196 ; associated with Trish-
mbh, V, 495 ; between it and
£atvala is the gate of sacrifice,
. 497;
Agnidhriya, III, 97; taken out of
Garhapatya, 265 ; is the wind
in the air, 315,317; the through-
breathing, 317; prepared first
of dhishwya hearths, IV, 242;
at AgniX-ayana built of eight
bricks, 243.
Agnihotra, both oblations offered
with the same formula, IV,
297 ; the offerer of the Agni-
hotra, in the other world, cats
food in the morning and even-
ing, 299, 325 ; to be offered by
the Saerificer himself on new
and full moon, V, 21 ; the
four oblations are what, in
the Ajvamedha, are those to
the horse's feet, 34, 35 ;
esoteric theories on Agnihotra,
46 seq. ; how performed when
staying abroad, 47; six couples
in Agnihotra, 48; disputation
about Agnihotra, 79 seq., 112
seq. ; speculations on the effect
1 2
5i6
5AT,\PATIIA-r,RATIMAATA.
of the two oblations, 114; ex-
piations of mishaps, 178 seq. ;
Agnihotra a long sattra ter-
minating with death or old age,
17S ; Agnihotra cow and calf
arc speech and mind, 46; the
sky and wind, 182; Agnihotra
cow is Aditi, the earth, 181 ;
Agnihotra is conducive to
heaven, 190; directions in case
of Agnihotrin dying whilst from
home, 197 seq.; is the mouth
of sacrifices, 502.
AgniXayana, III, introd. xxvi,
xxvii, 143 seq.; is a uni-
form (comprehensive) cere-
mony,
seq.;
343; IV, introd. xiii
includes all sacrificial
rites, IV, 266; shown in detail,
296 seq. ; not to be performed
for another, 279.
Agniiit, is born in the other world
as one made of gold, IV, 295 ;
must not eat of the flesh of any
bird (say some), 296; he becomes
of Agni's form and all food be-
longs to him, 296 ; he becomes
the deity Agni, and hence im-
mortal, 296 ; in the other world
eats food every hundred years
or not at all, 299.
Agni/itya, a supernumerary (special)
rite, III, 246.
agnikshetra, preparation of (plough-
ing, &c), III, 325 seq.
agnimaruta-jastra, connected with
Er/haspati, the Vijve Dcv'i/>,
the upper region, &c, IV, 103 ;
on second day of Ajvamedha,
V, -,82.
Ign iui ir ut a-stotra ( = yagnayagfii ya),
IV, 252 n.
Agni-namani (parthanii, III, 82.
Agninetr.'t/> |dev.V/i, seated in c.i 1,
III, 148.
Agni-Pfishan, eleven-kapala cake to,
HI 55-
Agnirahasya, IV, 281 seq.
Agnisava, IV, 298.
Agnishomtya, animal offering, IV,
245 ; is without Samish/aya^-us,
260 ; twenty-one at Ajvamedha,
372, 375 ; eleven at Purusha-
medha, 404.
Agnish/oma, III, introd. xii seq.;
victim of, 1 1 ; the stomas used,
127; three different modes of
its performance, IV, 287 ; V,
140; the stotras and jastras of
Gyotishtoma Agnish/oma form a
bird, hence equal to Mahavrata-
saman and Mahad uktham, IV,
287, 289 ; a hundred and six or
a hundred and twelve in the
year's session, V, 147.
Agnish/oma-saman, III, introd. xiii
seq., 12 ; IV, 252 ; on first day
of Ajvamedha, V, 376.
Agnish/ut Agnish/oma, V, 418.
Agni-Soma, eleven-kapala cake to,
III, 45, 56, 69 ; animal offering
to, 68 ; cake at Full moon, V, 6.
Agni-Vish»u, eleven-kapala cake to,
III, 44, 54 ; ditto at diksha of
AgniX'ayana, 247.
agniyotj-ana (yoking of fire-altar),
IV, 249 seq.
Agnyadhana, not to be performed
under special nakshat ras ; but
at new moon (ol VaLrakha or
other), V, 1, 2.
agrayawa-graha, III, 6 ; produced
from nidhanavat-sunan, and
from it the trinava and trayas-
tv'wucL, IV, i r.
agraya;K'sh/i, offering of first-fruits,
instituted by the gods, III, 46.
agur, formulas, V, 32, 157.
figurtin,, V, 32 ; 3311.
fufyabhaga, at animal sacrifice, V,
124.
agya-jastra, connected with Agni,
the Vasus, the east, trivrft, and
rathantara, IV, 100.
Ahavaniya ; (jaltdvarya) set up on
cart, III, 104 ; head of sacrifice,
233 ; (in ukhl) sacrificcr's
divine body, 262 ; if it goes out,
is again taken out of (iarhapatya,
265 ; is the sun (or heavenly
Agni), 309 ; its hearth is the
sky, its fire the sun and moon,
315 ; is the world of the gods,
344; the sky, IV, 196; V, 178 ;
or fire-altar, is the Sacrificer's
divine body, IV, 226 ; place for,
307 ; atonement for Ahavaniya
going out, lest the eldest son
die, V, 82 ; ditto for Agnihotra
fire going out, 187 seq.; is the
(immortal) womb of the gods,
271.
INDEX TO PARTS III, IV. AND V.
517
ahina, III, introd, xix, xx.
iti, oblation, etymology, V, 27.
Aibhavata. See Pratidaiva.
ai^a-siman, produced from theanush-
fubh, and from it the manthin
(graha), [V, 10; how chanted, ib.
Aikshvaka. See Purukutsa.
Aindraviyava-graha, III, 6.
air (antariksha , its onion with Vayu,
III. 148 : connected with Indra-
gni, Vijvakarman, and Vayu,
188; heals what is injured and
torn in the earth, 221 : air-
world fashioned by Rudras by
means of trish/ubh, 234; the
home of the waters, 416; -up-
ported by the sun, IV, 28 ; is of
trish/ubh nature, 57 ; is the
expanse (varivas), 88 ; is the
lower abode, 203 ; three obla-
tions of air (or wind, vata) on
chariot, thereby yoking it, 235 ;
air, space, invisible, V, 17;
steadied by birds and sun-motes
(? sunbeams), 126; connected
with Sarasvati, 241 ; is a place
of abode for all the gods, 505.
airs, vital. See prana.
Aishavira, a lam ly of priests, V, 45.
Avbbbavaka, cart laden with barley
and yoked with ox his fee at
Dajapeya, III, 119; is under
Hot/-/'. V, 137.
akshara, III, 158; part of speech,
203 ; (the imperishable) is the
one brick constituting Agni,
the great Brahman into which
all beings pass, IV, 343.
aksharapahkti metre, is the hea-
venly world. IV, 88.
akshavapa 1 keeper of dice) one of
king's ratnani, III, 63, 107.
akshavapana, 111,64.
Aktakshya, III, 153.
all-herb seed, sown on site of burial
ground. V. 432.
alms, begging of, by BrahmaXarin,
V, 49. 50.
altar. See fire-altar.
amavasya. the night of the sun and
moon's staying together; new
moon, V. 9.
amba, ambika, ambalika, V, 321.
amrita, the nectar of immortality.
See immortality.
amr/'tavaka, a certain bird, (keeps
most apart of birds), produces
the kshiprajyena (quick eagle),
V, 370.
A>;/ja, partha-oblation to, III, 82.
a///.(u-graha, drawing of, III, 5: is
Pragapati, the body of the sacri-
fice, the mind, the out-breath-
ing, the eye, V, 105, 106.
anaddha-purusha 1 sham-man), III,
197, 206; looked at, 227.
a/Tg-ali, joining of hands, a sign of
reverence, IV, 165.
Angiras, is the breath, III, 254;
Ahgiras and Adityas contending
for getting first to heaven, Y,
152 ; the Veda of the Apsa-
ras, 366 ; with Yama and the
Fathers receive offering of
Gharma, 481.
anika, III, 58.
anikavat, III, 58.
animal, domestic, seven kinds of,
possessed by Maruts, III, 40:
five sacrificial, 162; delight near
fire, 164 ; are Agni, 197 ; horse,
ass, and he-goat, search for
Agni, 198,204-206; consists of
body and vital air, 293 ; born
with bones, though not intro-
duced with bones into womb,
254 : mounted on its middlcbody
from left side, 361 ; having re-
ceived the foetus standing, gives
birth whilst lying down, 363;
left side of well-tilled animal
more raised than right, 400 ; do
not diminish, being established
in the womb, 401 ; are the vital
airs, 402 ; the ki///purusha, gaura
ara//ya, gavaya, ushfra, jarabha
unfit for sacrifice and not to be
eaten by Brahmawa, 412; of
animals the head born first, IV.
40 ; biggest about the middle,
40, 50; the right side the
stronger, 40 ; there are animals
in the air, 46: are food, 46;
four-footed (live 1 in the air, 50 ;
four kinds of four-footed do-
11 1 -tic animals, 56 ; four-footed,
connected with Yasus and Ru-
dras, freed from death through
theX-aturviwja-stoma, 68 ; tame,
ruled over by B/-/'haspati, 74 :
one-hoofed, ruled over by Va-
ru«a, 75; small, ruled over by
5i8
SATArATIIA-BRAIIMAA'A.
Pushan, 75 ; wild, ruled over by
Vayu, 75: threefold (father,
mother, child ; or embryo, am-
nion, chorion), no; seven do-
mestic animals, 211, 277 ; seven
wild ones, 277 ; five (sacrificial)
— man, horse, bull, ram, he-goat,
299; by these Pra^apati could
not attain heaven, 300 ; Prag-a-
pati the one proper sacrificial
animal, 304 ; sacrificial animal
is Pra^apati, and represents all
deities, 404 ; draught animal
pulls with all four limbs, V, 78 ;
walks on two feet at a time, 78 ;
one-hoofed originates from In-
dra's ear, 275; are sixteenfold,
252 ; tame and wild ones bound
at Ajvamedha, 306 ; if so, gain
earth and heaven respectively,
306 ; the wild ones set free, 307.
animal-brick (cattle-brick), 111,155,
166, 187.
animal sacrifice (pambandha), III,
introd. xii; to Vayu and Pra
pati, 171 seq. ; chief oblations
of, 175; consists of omentum,
animal cake and chief oblation-,,
1 80 ; a. s. of Soma-day (savaniya
pann. IV, 260; the performer
of it eats food every six months
in the other world, 299; eso-
teric remarks on, V, 118 seq.; is
a ransoming of one's own self,
118; should be performed at
least once a year, 119; either
of the haviryagwa, or the Soma-
sacrifice order, 119; is a great
Soma-sacrifice,not an ish/i, 120;
with or wit hout Soma, 1 j 2, i 23 ;
Katurrnasyaanimalsacrifice,402.
animal victim, live, III, 156; their
head-, 164 ; heads placf d in
fire-pan in fust layer, 400; ropes
of unequal length, 166 ; now
only two slaughtered, 17 • : by
male victims tin Sacrificer
ransoms himself, V, 119;— to
whom does 1: belong?! Pragapati,
Sfirya, Indra-Agni), 127, 128.
anirukta, III, no, 179; V, 506.
ahklhka (metre), is water, IV, 89.
inna-homa, III, 57 ; V, 295, 377.
it, of Sacrificer, at Rag-a-
sQya ion tiger skin), III, 80;
at AgniXayana (on black ante-
lope skin), IV, 226 ; (on skin of
he-goat), 227 ; by Soma ami
the nectar of immortality, 251 ;
with fat gravy at Sautramawi
(on black antelope skin), V,
250 seq., 252.
ant (vamri and upadika), gnaw Vish-
wu's bowstring, obtain the taste
of food, and find water where
they dig, V, 442 ; are the first-
born of the world (?) 450 ;
ant-hill, III, 206; is this earth,
207 ; used for the clay of Pra-
vargya vessels, V, 450.
antariksha (air), etvmology, III, 318 ;
IV, 50.
Antarvat, a Gandharva, V, 30.
antaryama-graha, III, 6; produced
from svara-saman, and irom it
the pa££adaja-stoma, IV, 7.
antelope skin, black, sign of initia-
tion, III, 186; is the sacrifice,
215,266; IV, 226; V, 249, 447;
its hair the metres, III, 255,
266; V, 249, 448 ; is' the earth,
III, 216; the seat of the good
work, 219; therein gold plate
sewn, 266 ; anointing of Sacri-
ficer on, IV, 226 ; used in burn-
ing dead body, V, 200, 203 ; for
consecration at Sautramarci, 2 4 9.
anumantrana, V, 40, 42, 483, 481.
Anumati, eight-kapala cake to, III,
42 ; is this earth, 44 ; a garment
the fee, 44; pap to her, (the
extreme end of) one of the four
regions, IV, 264.
AnumloX'anti, the Apsaras, is an in-
termediate quarter (?N. W.),
or the night, IV, 107.
anupraisha, V, 244.
anujasana, pre cepts I Pthe Vedangas),
to be studied, V, 98.
Anushmbh, connected with north,
autumn, vairaga, ekavi»wa-
stoma, III, 91; produced from
the autumn, and from it the
aMa-siman, IV, 10 ; in the form
of it four-year-old kine pro-
duced, 39 ; is the northern re-
gion, 45 ; is speech, 89, 144,
277; of thirty-two syllables,
206 ; is the voice (of Pragapat i 1,
327,328; what takes place after
the three savanas is of Anush/ubh
nature, V, 106; the horse is of
INDEX TO TARTS TIT, IV, AND V.
519
Anush/ubfa nature, 304 ; Anush-
/ubh related to the north, 304.
anuvakyi, is in the GSyatri metre,
V,a6.
anuya;'a, eleven. Ill, 1S3 ; are thun-
der belt , hail, and 1 heavenly I fire-
brand, V, 4.', 43.
Anvadhyas, the guardians of one of
the lour regions, V, -,59.
anvaharya. mess of rice, the dakshiwa
at Darjapuraamasa, V, 7 ; ety-
mology, 23.
Anvaharya-pa/tana fire, atonement
tor its going out lest his cattle
die, V, 83; is the air, 178;
blood milked by Agnihotra cow-
to be boiled on enclosed Anva-
harya, 183.
anvakhyana, old tale, regarding bat-
tles between gods and Asuras,
not true. V, 14.
anvarambha>nyesh/i, III, 42 n. ; of
\,-nyadhana at preceding lull-
moon, V, 2,
Anyata/jplaksha, a lake in Kurukshe-
tra, visited by swan-maidens,
V. 70.
apa/\ etymology, III. 146.
apamarga (achyranthes aspera),
thereby the gods wiped away
the Rakshas, Ill, 52; of a
backward effect, 54 ; used for
cleansing one's self after a
burial. Y. 4 -,7.
apamarga-homa, 111, 52.
apiina, downward air, becomes the'
upward air, IV, 16.
apana-bh/v't, the eye-sustainer, IV.
15-
apasya bricks, III, 388 ; laying down
of them in first layer, 413 seq. ;
are waters, 413; IV, 2; of
second layer, 23, 34 seq.; are
rain, 34.
apendra, III, 130.
apradakshiwam (apasalavh, V, 323.
467.
apratiratha, is Indra, IV, 192 ; hymn
muttered by Brahman, as the
fire is led forward, 192.
apri verses, twelve, III, 169, 173:
for sautrama//], V, 244.
Apsaras, — from Pra^apati couples
issue in the form of Gandhar-
vas and Apsaras, IV, 229 ; Gan-
dharvas and Apsaras made offer-
ing to in rash/rabhr/t oblations,
230 seq.; Gandharvas and Ap-
saras affect sweet scent (gandba)
and beauteous form (nipa=
apsas), 230; and worship the
divine Purusha under these
forms, 373 ; changed into swans,
V, 70: Soma Vaishnava their
king, the Angiras their Veda,
366.
apti, (twelve) formulas and oblations,
. Ill 29.
Aptoryama, III, introd. xiii, xix-
xxiii : V, 410; Atiratra, 397.
Apyas, the guardians of one of the
four regions, V, 359.
arawi, two, V, 74.
arawye^nu^ya, the odd cake to Ma-
ruts, I \r, 210; (extended . \.
336; is speech, IV, 210; the
seven rivers flowing westwards,
212; belongs to Pra^apati, 212.
Arbhava-pavamana, of Va^g-apeya,
111,9.
Arbuda Kadraveya, king of snakes,
V, 367.
ardhendra oblations o! ghee, to India
coupled successively with one
other deity (Agni and Indra,
&c), forming part of the Vasor
dhara, IV, 216.
Ar^na, mystic name of Indra, 1 1 1. 99.
arikupa (metre) is the water. 1\', 88.
Arish/anemi, the chieftain (grfunawi)
of the sacrifice (or the north 1.
is the second autumn month,
IV, 107.
arka, flame, the four. I\ . 334 seq.;
is the fire on the fire-altar. 342 ;
the fire-altar (Agni-Pra^apati),
346, 348; is Aditya; the vital
air, 349; the Arka is Agni.
Aditya, Prana, the Purusha,
398, 399; the Arka-nature of
the Arkya, 402 ; is the waters,
402 ; Arka and Ajvamedha, be-
come Death, 404.
arka (calotropis gigantea), is food,
IV, 157 ; leaf used for offering
to Rudra with, 157; thi
into the pit (£atvala), 166; the
arka sprang from Rudra's place
of rest, 158 ; is inauspicious and
hence must not be trodden upon,
166; arka flowers, leaves, &c,
334 seq.
520
DATAPATH A-HRAI I MA2VA.
arka i ? hymns of praise), food for the
gods, V, 232.
arkcuvamedhasa/ntati, oblations, IV,
239.
ariis, — haras, so^is, ar^is (heat, fire,
flame), of Agni, IV, 382.
arkshyat, V, 155 n.
Arkya, is the fire (Agni-Pra^apati)
and the food thereof, IV, 342
seq. ; the Arka-nature of tlie
Arkya. 402; triad— Agni, Ar-
kya, Mahad uktham, V, 172.
arm, exerts strength, III, 200; strok-
ing arms of king, 88 ; is fifteen-
fold, IV, 79; food is eaten
therewith, 306 ; arms and legs
consist of twenty-five parts each,
325; parts of arm, V, 75, 77;
the different parts, 162.
arm-pit, from it water springs,IV,i 69.
arrow, three, III, 88; arrow's
range = Prapapati's width, 17; =
Pra^ipati's height, 25: arrow's
width, 236; arrow is strength,
236.
arsheyam (ancestry), III, 190.
artava (.'seasonal period), the ruler
of seasons, IV, 74.
Aruwa Aupavcji, (Gautama), a
teacher, IV, 393, 394.
Aru«eya. See Svetaketu.
Aruwi, betwitches Bhadrasena Ag%-
tajatrava, III, 140; his view on
DanrapGrnamasa, V, 37 ; on
Agnihotra expiation, 182; cf.
Uddalaka.
arvan, horse, carries the Asuras, IV,
401.
Arya, and Sfidra, ruled by day and
night, IV, 74; iSfldra woman
thi \ry.i" - mistress, V, 326.
Aryam in, his path above upperregion,
III, 59, 122; partha-oblation
to, 83.
Asamaratha, Aditya's chieftain (gra-
ma;/! 1, is the second 1 ainy month,
[V, 106.
ndi. Sec throne-seat.
Asandfvat, a city, V, 596.
Ajani, a form and name of Agni, is
the lightning, III, 160.
asapatna, bricks, of fifth layer, IV,
83 seq.
(i -h/aka), the earth, III,
J54, 3^7; IV, 95; conn, with
Savit/-/,III, 190; made by Sacri-
ficed wife, 190 ; forming of, by
the mahishi, 238 ; is speech, 239,
387; IV, 95 ; etymology, III,
387 ; is the vital airs, 388 ; lay-
ing clown of, 388, 389; is the
mahishi, 391 ; IV, 2.
ashes, the foul part (papman) of food
eaten by Agni, III, 261 ; thrown
out in the evening and morn-
ing, 261 ; taken to the water,
293 ; some of it brought back
.and put in the pan, 294, 295.
ash/adaja-stoma, is speed, and the
year, IV, 63.
aslua/'atvariwja-stoma, the revolving
sphere, the year, IV, 66 ; the
last of the even stomas, 218.
ash/ami, eighth day after full moon,
sacred to Prag&pati, III, 180;
is a joint of the year, 180.
Asita Dhanva, king of the Asuras,
V, 368.
Asitamrigas, a branch of the Kajyapa
family of priests, win the Soma-
drink from the Bhutaviras, IV,
345 »•
ajman, etymology, III, 148.
asrivayas, a metre, is all food, IV, 52.
ass (rasabha) how created, III, 147;
substitute for cow and sheep,
197; he-ass doubly impregnates,
197 ; searches for Agni, 204, 205;
is addressed. 224; imbued with
burning (pain), 225 ; represents
Vaijya and i'fidra, 227.
Asuras, arrogance and defeat of, III,
1 : repulsed by Indra ami Br/'has-
pati in the south, IV, 192;
contend with the gods for the
ions, 193 ; hold to untruth,
and the gods to truth, 257 ; serve
the divine Purusha as Maya, 373;
carried by horse Arvan, 401 ;
created from the downward
breathing of Pra^apat i, V, 1 ; ;
smitten with evil and darkness,
13, 1 4 ; the tales of their fights
with the gods not true, 14;
th rough arrogance oiler into
their own mouths and come to
naught, 22; contend with the
gods for Pra^apati, the sacrifio ,
105; Asita Dhanva their king,
magic art their Veda, 368 ;
Asuravidya, 368 n. ; driven from
the regions, 423; from the
INDEX TO TARTS TTI, IV, AND V.
521
earth, 429 : people of Asura na-
ture (the Easterns and others)
make their burial-places round,
423 ; and line them with stone,
430.
isuta and SUta, \\ 242 n.
Ajuri, on truth, V, 447.
ajva, etymology, III, 146: V, 328.
Ajvamedha, 1 1 1, introd. xxvi ; a su-
pernumerary (special) rite, 246;
is the Mm. IV, 239, 404 ; how
produced, 403 ; Arka and Ajva-
medha become Death, 404 ;
the DarjapGraamasa the original
(normal) Ajvamedha. V, 33;
Ajvamedha the moon, 33, 34;
performance, 274 seq. ; is the
bull among sacrifices, 276 ;
wealth ( ? distinction), royal
sway, departs from him who
performs the Ajvamedha, 285 ;
means royal sway, 288 ; Ajva-
medha performed by Pra^apati,
289 ; from of old a hero was
born to the performer of the
Ajvamedha, 295 ; where they
perform it, Parian ya rains when-
ever they list, and security of
possession is assured to the
people, 295 ; the Ajvamedha
Prajjapati reserves for himself,
assigning the other sacrifices to
the gods, 295 ; is the king of
sacrifices. 298; the victims tied
to the stakes, 298 seq.; is the
royal office, 303 ; a disused
sacrifice, 334 ; belongs to all
the deities, 336 ; is a Kshatriya's
sacrifice, hence commenced in
summer, 347 ; but rather in
spring, 347.
Ajvapati Kaikeya, a king and theolo-
gian, IV, 393.
Ajva Samud;-/', V, 302.
ajvastomiya, oblations, V, 337, 341.
Ajvatarfuvi. See Btu/ila.
ajvattha (ficus religiosa), leaves used
for salt-bags, III, 33; tree on
which the Maruts stayed, 34,
84; branch broken off by itself
used lor making a bowl, 67 ;
consecration vessel, for a Vaijya
to sprinkle with, made thereof,
84 ; originates from Indra's skin,
(and honour), V, 215; means
honour, 220 ; not to stand near
a grave, 427 ; is the abode (of
plants?), 433.
ajvin i-graha, III, 6.
arvina-jastra, 11 1, introd. xviii, xx.
A.rvinau, by two syllables gain two-
footed men, III, 40; two-
kapala cake to. 62 ; are twins,
62 ; reddish-white he-goat their
victim at Sautramani, 129 ; cure
India from the effects of over-
draught of Soma, 132 ; drink
Soma with Namuii, 135; two-
kapala cake at Sautraman! for
healing, 137; lay down the
second layer of altar, as physic-
ians and Brahmanas, IV, 23, 30;
are the Adhvaryus of the Agni-
^itya and the gods, 23 ; took
the part of Pra^apati below
waist and above feet which is
sacred to them, 28 ; became
everything here, 30 ; (with the
help of Sarasvati) they heal
Indra, when his vital energy is
taken from him by Namu/i, V,
216, 223 ; the he-goat their
guerdon, 216; are the physicians
of the gods, 217; he-goat im-
molated to them, 217; are
the eyesight, and fiery spirit,
217, 218; she-goats sacred to
them, 218; bring the Soma
(plant) from Namu£i which
Sarasvati then distils, 232 ; con-
nected with the earth (and the
morning-pressing), 241, 247;
possess healing-power (bhaisha-
jjya), 243; are the Adhvaryus
of the gods, 245 ; connected
with spring and summer, 247 ;
together with Sarasvati they
prepare the Sautriimawi to heal
Indra, 249 ; Ajvinau, Sarasvati,
and Indra are everything here,
253 ; and have a share in the
gbarma, 475; two he-goats
black (? white) on lower part
of the body their victims at
Ajvamedha, 300 ; restore Da-
dhyawX' Atharvawa's head after
becoming his pupils, 444, 445 ;
475-
ajvini, regional bricks, IV, 23 seq.;
what part of the body they
represent, 28.
Atharvan, is the breath, III, 217;
522
DATAPATH A-P.UAIIMAJVA.
the Atharvans the Veda of the
Gandharvas, V, 365.
Atharvahgiras, the study of their
texts, V, 97.
ati, an aquatic bird, V, 70.
Ihya-grahaA, III, 6.
atLbb&andas, comprises all metres,
III, 104; V, 497 ; the covering
(including) metre in form of
which the lions were produced,
IV, 3S ; beyond all metres,
1 10, 385.
Atiratra, III, introd. xiii, xvii-xx,
xxiii ; confusion of itssamans in
session of a hundred Atiratras,
V, 92 ; two in the year's session,
1 47 ; Atiratra with all the sto-
mas, 330, 333, 395.
atirikta-stotra, III, introd. xx, xxii.
atithya (guest-offering), ends with
the L/a, IV, 259; is the head
of the (Soma-) sacrilice, V, 491.
Atnara, Atnara. Sec Para.
Atyagnishtoma, III, introd. xiii;
last day of Atiratra, avivakya,
xvii.
Audanya (son of Udanya). See
Mundibha.
Audbhari. See KhaWika.
audgrabhawa-oblations, 111,249; a*
Ajvamedha, Y, 289 seq.
Aupamanyava. See Mahajala.
Aupaveji. See Aru»a.
Aupavi Ganajruteya, descends to
earth from upper region, III,
2, 3.
aurana-saman, how chanted, IV, 7.
austerities. See tapas.
autumn, produced from the ear, and
from it the anush/ubh, IV, 10 ;
consists of months Isha and
-a, 49 ; rainy season and
autumn are the air-world and
the middle of the year, 49; in
autumn creatun 5 are brahmaw-
vat (? rich in growth 1, 45.
avabhr/tha, III, 185; at the animal
sacrifice, V, 121; at Sautramawi,
264.
avaka plants, placed below and above
tortoise, III, 192 ; means water,
393! IV, 49; below and above
the lower r/tavya bricks of third
layer, IV, 48; drawn across
the altar to appease it, 171 :
etymology, 175 ; afford least
subsistence, 175 ; sepulchral
mound covered therewith, V,
436.
avakaja, formulas, V, 469 ; are the
vital airs, 469, 492.
avatana, 'unstringing' formulas and
oblations, IV, 163.
avi (ewe), is this earth, III, 156;
victim, 156; created from
Pra^apati's ear, 402 ; sacred to
Varu«a, 411; is the skin of
(supplies a covering for) the
two-footed and four-footed, 411:
fashioned first of forms by
Tvash/r/, 411.
avid-formulas, III, 89.
Avikshita. See Marutta.
avis, III, 89.
avitta. III. 89.
avivakya, III, introd. xvii.
axle, demoniacal voice in, III, 291.
Ayasthuna, a performer of a sattra,
V, 61.
Ayavas,— Yavas and Ayavas the
former and latter fortnights,
connected with creatures gener-
ally, and the £atuj£atvari?n.ra-
stoma, IV, 69; the lords of
creatures, 76.
Ayogava. See Marutta.
Ayus, is Agni, II I, 323.
Ayushtoma, form of Agnish/oma,
IV, 287.
Bahishpavamana. of Va^apeya, III,
8; of Abhishe£amya, 69; at
Ajvamedha, is heaven, V, 305,
306 ; when chanted ' outside,'
305.
bahvn'ia, theologians of the Rig-
veda, V, 72.
Balaki, V, 165.
balance, the right edge of the vedi is
a balance in which the Sacrificer
is weighed, V, 45.
Balhika, Pratipiya, a Kauravya king,
V, 259.
balva^a, grass used for winding round
throne-seat, V, 461.
bamboo. See reed.
barefooted, consecrated king never
stands barefooted on earth, III,
129.
Barhaduktha, Apri-verses, V, 302.
Barhaspatya pap, III, 21, 28, 36,
barhis, is the sky, V, 248.
I >r%
\ X'v-i- "J r
INDEX TO PARTS ITT, TV, AND V
523
barley-corn, V, 405.
barren, wife possessed with Nirr/ti,
III, 65.
bath, purificatory. V, 438.
beasts, wild (jvapada, tiger, &c),
spring from Soma Bowing from
lower opening, III, 131.
bee, wounds the horse's thigh, V,
330.
Belief and L nbclief, as two women
with a man (Wrath) between
them, V, r 1 1, 112.
belly, gets and eats the food, IV.
115; food of all kind meets
together there, V, 37.
Bhadrasena Agatajatrava, bewitched
by Arm::, Ill, 141.
Bhaga, partha-oblations to, III, 82.
bhagadugha, carver or tax-gatherer,
111,62; one of the ratninai>, 63.
Bhallaveya, V, 354, 393; cf. Indra-
dyumna.
Bharadvaga, rxshi, III, introd. xiv;
is the mind, 107; etymology,
Bharadvaga, a teacher, IV, 352.
Bharata, is Pragapati, III, 292; —
Bharata Dau^shanti, son of
■Sakuntala, performed the
Ajvamedha, V, 399; seizes the
sacrificial horse of the Satvats,
401.
Bharatas, the throne of, III, 105;
Bharatas. V, 3^9. 401.
Bhauvana. See Virvakarman.
Bhava, a form and name of Agni, is
the rain-cloud (parg-anyaj, III,
160.
Bheshaga, (medicine) a work of the
Atharva>/ika<6, V, 365 n.
Bhimasena, performs Ajvamedha, V,
396.^
Bhr;gu Varuwi, sent out by his father
Yarmza to gain knowledge, V,
108
Bhr/'gus, one is to sacrifice along with
them, IV, 200; sacrifice was
offered by them, 262.
bhru/zahatya, V, 341.
bhu/.\ bhuva/', svar, — saman on, IV,
145; are the three worlds, 145:
the first words spoken by Praga-
pati,V, 1 2 ; the five syllables made
by Pragapati the five seasons,
13 ; luminous essences evolved
from triple science, 103 ; expi-
atory oblations to be made
therewith, 103, 104 ; are all-
expiatory, 180; some perform
the sprinkling t>\ the Sacrificer
with these at Sautrama//i, 253.
bhuta, living being, existing thing
(? spirit) — freed from death
through trayastrbttja -stoma,
connected with J?/bhus and
Vijve DevaA, IV, 70; the
bhutanam patiA their lord, 73:
Pragapati Paramesh//>in their
lord, 76,350, 354; daily offer-
ings to them. Y. 95.
bhutanam pati/j (Pragapati, the
year), husband of Ushas, III,
158; IV, 73.
Bhutavira, a tamily of priests, I\ .
. 345 11-
Bhfiti, goddess of prosperity, homage
paid to her, III, 324.
bhuva/j. See bhu£.
bifurcate. See forking.
bilva (Aegle Marmelos), V, 374.
birds, — how created, III, 148; when
born, body produced first, IV,
x36, 139 ; flesh not to be eaten
by Agni^it (say some), 296 ;
contract and expand their wings
and tail, 300 seq. ; the little
bird which bustles with ' aha-
lak,' V, 325; birds the people
of Tarkshya Vaipajyata, the
Purawa their Veda, 369.
bird-like body, is the fire-altar, IV,
285 ; takes Pragapati to heaven,
3co.
black, is sickly, IV, 137.
blood, oblations of, V, 394.
boar, produced from ghee, III, 102:
boar and cow friendly together,
103 ; shoes of boar's skin, 102 ;
vicious boar (durvaraha) unclean,
V, 178 ; earth torn up by boar,
used for Pravargya vessels, 451.
body, founded on the mind, III,
270 ; linked to food by the
(channels of the I vital airs, 270;
is kindled by the sun, and hence
warm, IV, 135; produced be-
fore wings and tail, 136; has
thirty limbs, 167, 222 ; is
twenty-five-fold, 168, 222 ; if
immortal, is boneless, 178 ; the
fire-altar.Mahavrata, and Mahad
uktham are the Sacrificer's
5^4
SATAPATIIA-BRAIIMAJVA.
divine, immortal body, 279 ;
consists of couples, 284; con-
sists of five mortal parts (hair,
skin, flesh, bone, marrow) and
five immortal parts (mind,
voice, breath, eye, ear), 290;
the immortal parts are the vital
airs, 292 ; body (fifteenfold,
309; fivefold, 309); consists of
1 01 parts and has as many
vital srirs, 325, 326; parts con-
stituting Pnuffipati'sibody, 347;
of thirty parts, 383, 387 ; body
of dead man how to be treated,
V, 201 seq. ; body of man is of
three parts, 261.
bone, — bricks are Agni's bones, IV,
20 ; bono run both lengthwise
and crosswise in the body, 135;
in wings and tail of birds no
transverse bone, 135 ; is one of
the mortal parts of the body,
178; bones are the 'jri' (? good-
ness, strength) of men, 326 ;
are the enclosing-stones, hence
360 of them, 387; V, 169;
bones of fat and lean persons
are alike, V, 20 ; bones of dead
man are collected, 117, 443 n.;
brought home, arranged on black
antelope skin and burnt, 200;
buried, 433; arranged like bird's
body, 435.
boon, choosing of, III, 105.
bow, strung, 111,87; isthe Rag-anya's
strength (virya), 89 ; with three
arrows given as sacrificial lee,
V, 1 1 ; Vishnu's bow and three
arrows, 44 2.
brahmahatya, redeemed by Ajva-
medha, V, 328; atonement for
it, 340, 341.
bralmia/arin. not delivered to Death
V, 48 ; cuts oil' a night from his
life by not bringing firewood, 48,
49 ; his life a sacrificial session,
49; begging alms, 49, 50 ; brings
fuewood to teacher, 53, 54,
85 ; initi.it ion of BrahmaXarin,
86 seq. ; teacher, by laying his
right hand on him, becomes preg-
nant with him, and in the third
night he is born as a Brahmawa
with the Savitri, 88; whether
allowed to eat honey or not, 90 ;
may initiate the Unnet/v, 137.
brahmaXarya, religious studentship,
V, 86 seq.
Brahman (n.), is Br/haspati, III, 3,
21; IV, 192; (prayer), III, 21 ;
(priesthood) connected with
the east, Gayatrt, Rathantara,
Trivr/'t, spring-season, 91 ; the
Brahman (trayi vidya) first
created, 145, 146; is the foun-
dation of everything, 145; is
Agni's mouth, 146; Prajfipati
4s the whole Brahman, 353;
constitutes the fourth layer of
altar, IV, 59 ; (priesthood) de-
livered from death through the
triv/v't-stoma, 67 ; Brahmawas-
pati itslord,73; is Agni, 85; Agni
created as the Brahman, 34 2 ; the
firstborn Brahman, the .Rishis,
100; the Brahman, theYa^us, its
power in the other world, 173 ;
(holy writ) seven-syllables (rik.
ya^us, saman, brahman), 314;
(mystic science) the greatest,
338; established as the vb,
V, 41 ; — is the highest of gods.
IV, 59 ; upholds heaven and
earth, 59 ; is the vital airs, 59 ;
is Praj-apati, 59, 60; is the
Gayatri, and the sun's disk, 94 ;
is the universe, 315 ; the (im-
perishable) akshara, the one
brick (of) Agni into which all
beings pass, 343 ; the true
Brahman is the Purusha, 400;
the universe in the beginning
was the Brahman who created
the gods, V, 27 ; the Brahman,
having placed the deities in the
three worlds and in the higher
worlds, went to the sphere be-
yond these, whence it descended
again by means of its manifesta-
tions form and Name, 27 ; only
on being possessed of the
Brahman the gods became im-
mortal, 28; delivers creatures
to Death, except the Brahma-
Xarin, 48 ; six doors to the
Brahman, 66 seq. ; sacrifice to
Brahman (study of the Veda),
95 seq. ; is a light equal to the
sun, 388; the ultimate thing of
the universe, 409; Brahman Sva-
yambhu, performs austerities,
417 ; offers himself up in the
INDEX TO TARTS III, IV, AND V.
525
creatures, and the creatures in
liis own self, 418; is the first-
born, yonder sun, 459.
Brahman (m.i, priest, mounts cart-
wheel, 111,22; heats the drum,
24 ; presented with gold honey-
cup, 29 ; gets gold jatafiianas
as tee for protecting sacrifice in
h, 108 ; 1 V. : 1 1 1 ; his fee
at Dajapeya twelve heifers with
first call". Ill, 119; bull his fee
for paȣabila-oblation to Indra,
or brown ox for ditto to Soma,
122 ; white-backed bullock for
Br/haspati's ditto pap, 122;
neither performs, nor chants,
nor recites ; yet gets gold
jatamana, 141; is the entire
sacrifice, 185 ; as representative
of Br/haspati mutters Aprati-
ratha hymn whilst Agni is led
forward, IV, 192 ; is the
autumn, V, 45 ; uses the whole
trayi vidya, 104; initiated for
sattra (as moon and plants), 135 ;
if he does not know certain
rites he may allow another to
act for him, 211,212; formerly
they had to be of the Vasishft&a
family, 212 ; is the heart of the
sacrifice, 245 ; one fettering the
sacrificial horse without an-
nouncing it to Brahman is liable
to incur injury, 277 ; the spotless
Brahman, is the moon, 317,318;
(? Prag-apati), is the horse, 318 ;
boon granted to him, 350 ; is
the highest seat of speech, 391 ;
the guardian of the sacrifice,
459; the best physician amongst
priests, 483 ; is seated, 503.
Brahmawa (m.),nottobe fed upon,
having Soma for his king, III,
72, 95; IV, 249; sprinkling of
king from pal.ua vessel, III,
83 ; sprinkles him in front, 94 ;
comes after king, 96; is stronger
than king, no ; is followed by
the three other castes, 227 ;
Brahma;/a and Kshatriyu never
go behind Vaijya and Sudra,
227 ; into him, as the represent-
ative of the Brahman, all beings
pass and are reproduced there-
from, V, 85 ; effect of the study
of the Veda on him, 99 seq. ;
not to engage with Rag-anya in
disputation, 114: as the scape-
go. it receives the Sacrificer's
pain and evil, 181; the Brahmana
descended from ivvshis, repre-
ss all deities, 195, 196; Brah-
mana, if going away offended,
is presented with a cow longing
lor a bull, 195; Brahma'/. 1 ac-
cepting earthen vessels of dead
man, is a remover of corpses,
205 ; the Soma his drink,
217; not to drink raw spirituous
liquor, 260 ; is a form of the
priestly office, 286 ; king can
oppress him, but lares the w orse
for it, 2 86 : to the Brahmana
belongs the fulfilment of wishes,
287 ; was of old born endowed
with spiritual lustre, 294; every
Sacriticer becomes a Brahmana,
348 ; Brahmawa knowing noth-
ing of the Ajvamedha, may be
despoiled, 360.
brahmawa (n.), mystic sense, or dog-
matic explanation of an oblation,
^ IV, 240.
BrahmawaX'X'^awsin, — bull his dak-
shh/a at Dajapeya, III. 119; is
under the Brahman priest, V.
136.
Brahmawaspati, lord of the priest-
hood, IV, 73; is the sun, V ,
453-
brahmaudana, priests' mess of rice,
V, 274 ; is seed, 275, 348.
brahmodya, theological disputation,
V, 79 ; between Brahman and
Hotr/, 314; all priests, 388—
390.
breast-bone, IV, 114.
breath. See prawa.
brick. See ish/aka.
Br/'haduktha Vamadevya, V, 302.
br/had va/£as, III, introd. xv.
Br/haspati, gains Pra^apati and as-
cends to upper region, now his
own, III, 2, 59, 122; is the
Brahman (priesthood), 3, 21 ;
IV, 192, 229 ; V, 258, 314 ; wild
rite-pap on seventeen plates,
III, 21, 28 ; afraid of the earth
and vice versa, 34 ; with Briha-
spati's rulership the Sacrificer
is consecrated at Yag-apeya, 39 ;
by eight syllables gains Gayatri,
526
DATAPATH A-BRAIIMAJVA.
40 : pap to Br/haspati, 59 ; is
Purohita (if gods, 59; V, 258;
white-backed bullock his fee,
III, 59; his the smaller and
broken rice-grains, 67 ; (? is
Yaruwa, 68) ; pap of wild rice
to Br/haspati Vak, 70; partha-
oblation to Brihaspati, 8a ; IV,
228; assists Yaruwa, III, 113;
samsr/'p-oblation (pap), 116;
pa££abila I pap) on centre of
Vedi, 120, 121; white-backed
bullock fee to Brahman for
Br/haspati's oblation, 122; pra-
ytigam havis (pap), 125; Savit/v
and Br/haspati connected with
the regions and the £atushfoma,
IV, 69 ; ruler of tame animals,
74 ; protector of upper region,
103 ; connected with Vijve Dc-
v<U>, triuava and trayastriwja-
Stomas, &C, 102, 103 ; as Brah-
man assists Indra Apratiratha
in fighting the Asuras, 192 ;
takes Sri's holy lustre and re-
ceives (mitravinda) pap, V, 62-
65 ; the eighth of the ten deities
('all the gods') receiving ob-
lations of drops, 281; offering
of barren cows, 402, 411 ; Bri-
haspati, with the Vijve Deva/>,
receives offering of Gharnia,
480 ; is the wind, 480.
Brihaspati-sava, III, introd. xxiv,
xxv, 4 ; the same as Vag-apeya,
34-
Br/'hati, metre,— the fire-altar be-
comes like it, III, 219; is the
year, 220; consists of thirty-
six syllables, 318; in the form
of it oxen were produced, IV,
38; is the air, 53; a thousand
br/hatis, in; is the mind (of
Pragapati), 327, 328; 12,000
make up the whole RiA, 352 ;
twenty-one br/hatis, as the
measure of the universe, 384—
387 ; the Xaturmasya formu-
las amount to 362 br/hatis, and
hence tf> the year and Maha-
vrata, V, 78; by it the gods
reached heaven, 156, 172; the
taj/Hta-sattra amountsthere-
to, 172 ; cattle related thereto,
221 ; the pressing-stones are of
b/vhati nature, 243.
br/hat-sfunan, III, introd. xv, xvi,
xx-xxiii ; connected with Indra,
xv ; with Kshatra, &c, 91 ; pro-
duced from pa;7Xadaja-stoma,
IV, 7 ; (brthak Pandas) is
heaven, 19 ; connected with
Indra, the Rudras, the south,
&c, 1 or ; sung over completed
fire-altar, is the sky, 179.
br/hat-stotra, Vag-apeya-saman, III,
1 1. a
Bu^/ija Ajvatanuvi Vaiyaghrapadya,
a teacher, IV, 393.
bull, liberated as fee for Agni-Soma
cake, III, 45 ; fee for Indragni
cake, 46 ; dark-grey, fee for
Pushan's trishawyukta, 56 ;
brown, for Soma's, 56 ; is the
Pragipati of cows, 58 ; belongs
to Indra, 60; spotted, 61; fee
for oblation to Maruts, 61;
sacrificial animal, 162, 165 seq. ;
slaughtered for Indra, 162 ;
eight-hoofed, 177; (ukshan) is
vigour, produced in the form of
the Kakubh, IV, 38 ; two-year-
old (dityava£) produced in the
form of the Virag, 39; other ages
of other metres, 39 ; originates
from Indra's mouth, V, 215; has
an excrescence (hump), 276.
burial-place (jmajana), V, 421 seq.;
four-cornered, 423; is made
round by people of Asura nature,
the Easterns and others, 423,
424 ; the site for it, 424 seq. ;
size, 428, 435 ; ploughing of site,
43i.
calf, year and a half old, is vigour,
produced in the form of the
trish/ubh, IV, 39; white calf of
black cow, 200.
carpenter, his house is the resting-
place of the sacrificial horse and
its keepers, V, 360.
cart. .See chariot.
castes, four, do not vomit Soma, III,
131.
cattle, belong to Pushan, III, 55;
(Rudra, 52) ; are punsha, 201 ;
represented by the /Mandasya
(metre-) bricks, IV, 36; thrive
when it rains, 36 ; become
metres, 36 ; Prag-apati, in the
shape of Gayatri, overtakes the
INDEX TO PARTS III, IV, AND V.
527
cattle, 37 ; thrive exceedingly
in the homestead of him who
possesses many of them, V, [26 ;
their eye taken by t he sun,
whence they only know things
by smelling, 130; bovine cattle
represent all animals, 332.
chamberlain. See kshattrz.
chanting-place, of bahishpavamana-
stotra, V, 305.
chariot, -race, introd. xxiv, 17 seq. ;
taken down from stand and
turned, III, 18, 98; with three
horses, warrior and charioteer,
50, 102 ; gods driving on, 289 ;
placed north of lire with pole
to the east, 290 ; offering made
on head of chariot, IV, 233;
chariot shifted sunwise round
the fire on the brick-altar, 234 ;
is the sun, 235 ; by oblations of
air the gods yoked the chariot
for the obtainment of all their
wishes, 236; two smashed
chariots joined together, V,
198 ; made complete by means
of cords, 318.
charioteer, not to get down from
chariot along with king, III,
104.
child, born with head first, III, 233;
in womb grows by warmth, 254 ;
tries to speak and stand up at
the end of a year, V, 13; first
speaks words of one or two
ibles, 1 5 ; born after being
fashioned for a year, 88.
circumambulation, (thrice) of altar
(to atone for ordinary walking
round), IV, 170; of sacrificial
horse (by the king's wives), V,
322, 323.
clavicle. See collar-bone.
clay, produced from foam, III, 147,
157 ; lump of, is Agni, 206 seq. ;
ditto for Pravargya vessels, V,
449-
clod-bricks, are the regions, III,
345, 34S; vital sap, 345 ; IV,
44 ; clod of earth deposited
midway between a grave and
the village, V, 440.
cloud, originates from smoke, III,
85 ; is the udder whence the
' shower of wealth ' flows, IV,
221.
coin. See gold coin.
cold, is the body of him about to
die, IV, 136.
collar-bone, classed with the ribs,
V, 164.
colour (outward appearance), is
everything, V, 354.
commander of army. See senani.
conception, — one born a year alter
conception may perform At.ni-
Xayana without having carried
the Ukhya Agni for a year,
[V, 274.
consecration. See anointment.
copper, piece of, put in mouth of
eunuch, III, 90; melts, V, 493.
cord, is Varuwic, III, 222, 236; cf.
rope.
costal cartilages, IV, 114.
cotton tree, (salmalia malabarica),
the highest tree, V, 317.
couch, no sleeping on during initia-
tion, III, 185.
counter-charm, III, 53, 371.
couples, sustain the realm, IV, 230.
courier. See palagala.
cow, dakshina for first-fruits, III,
46; her Varuwic nature, 51 ;
yoke-trained cow dakshiwa for
Indraturiya, 51 ; belongs to
Rudra, 52 ; dakshiwa for obla-
tion to Aditi, 60 ; cow-raid, 98 ;
cow and boar friendly together,
103; means these worlds, 156;
has four nipples, 237; most fit
to yield a livelihood, 237 ; when
milked out is worn, 257 ; (or
bull) created from Pra^apati's
breath, 402 ; is (the supplier of)
lood, 406; not to be injured,
406 ; milch cow (dhenu) is vi-
gour, produced in the shape of
the £agati metre, IV, 39 ; the
bricks of altar made such, 172 ;
milked by sitting person, 172;
milk of black cow, with white
calf, offered to Agni about to be
laid on fire-altar, 200 ; black
cow and white calf are night
and sun, 200; cow of plenty,
seen and milked by Kawva, 203 ;
offering of barren cow (to Mi-
tra-Varu»a), 263-265 ; brings
forth within a year, V, 12 ; cow
suckling a strange calf, her milk
used for offering in case of an
528
SATAlWTIIA-r.RAIIMA.YA.
Agnihotrin dying, 198; cow,
wont to cast her calf, victim of
Indra at Ajvamedha, 300 ; bar-
ren cows immolated, 402, 411 ;
tail of barren cow tied to the
left arm of a dead man, 438 n. ;
0 Pravargya, see gharmaduha.
cow-dung, smeared over lire-site,
V, 191 ; used for burning dead
body, 202.
creation. III, 145 seq. ; nine primary
substances, 147.
creator. See Dhat/v.
creatures Iprajj-a), produced from
Pra^apati, the sacrifice, III, 40 ;
in all quarters, IV, 31 ; Pra^a-
pati their lord, 73; Yavas and
Ayavas their lords, 76.
crosswise, offering made on Svaya-
waXrinna. of completed altar,
IV, 183.
crow, is untruth, V, 446.
cubit, means the (fore-)arm, V, 449.
curds and whey, sour curds. See
dadhi.
cushions, wrought of gold threads,
for the priests to sit on, V, 360,
361.
dadhi, sour curds, is life-sap, III,
374; belongs to Indra, 375; a
form, or the life-sap, of the
earth-world, 389, 390 ; mixed
with honey and ghee, for sprink-
ling completed lire-altar, IV,
182 seq. ; globule of sour curds
put on Samidh, as a form of
cattle, 203.
dadhigharma, V, 502.
Dadhikri, II I, 27.
Dadhikravan, III, 27 ; V, 326.
Dadhya;?X- Atharvana, is speech, III,
218 ; knew the pure sacrificial
essence (the Madhu), 444; is
decapitated bj India, and res-
tored by the A-rvins, 443, 444.
Daivapa. See Indrota.
Daiyampati. instructed by SaWilya-
yana, IV, 273.
Dlkshayana, form of Full and New-
moon sacrifice, to be performed
for fifteen years, V, 5.
dakshina (sacrificial gift), (cows), the
way along which they pass, III,
99, 101; dakshisa as Apsaras,
the Gandharva Yag-«a's mates,
IV, 232; the sacrifice is praised
for them, 233: no bargaining
for, as depriving the priests of
their place in heaven, 280; wins
food, 285 ; no oblation without
dakshina, V, 7 ; stand south of
altar, 17; time for bringing
them up at animal sacrifice,
120 ; are healing medicine, 217;
is the glory, (.46; must not be
given away by the priest, at
least not on the same day,
446.
Danava (Asuras), V, 95.
daWavadha, III, icS.
darbha-grass, bunch of, put on
ploughed Agnikshetra, III, 332;
contains food and drink, 332;
grew up from waters loathing
Vr/tra, 332; IV, 44; handful
put on mixture of ghee (with
gold chips), sour curds and
honey for sprinkling therewith
(with the tops) on completed
fire-altar, 182 ; a means of
purification, V, 195, 274; piece
of gold tied thereto and taken
westwards (as the sun), 195 ;
ditto of silver, taken eastwards
(as the moon), 196 ; rope there-
of for tying sacrificial horse,
274; sepulchral mound covered
therewith, 436.
darkness, after the creation of the
earth, III, 319.
Danrapfirwamasa, the offerer thereof
eats food every half-month in
the other world, IV, 299; eso-
teric remarks on, V, 1 seep, 52
seq.; to be performed for thirty
years (twice 360 full and new
moons) thereby gaining the
360 days and nights ol the year.
4, 5 ; first performed by Para-
mesh//>in Pra^apatya, 15; after
him Praj-apati, Indra, Agni, and
Soma, 15, 16.
Dajapeya, III, introd. xxvi; requires
special offering-place, 68, 113
seq.; etymology, 114 ; an Agni-
shf oma, 1 1 8.
Dajaratha, king of Ayodhya, III,
97.
Dajaratra, V, 140; last day of,
called avivakya, III, introd.
xvii ; compared to the seat (or
INDEX TO PARTS III, IV, AND V.
529
body) of a chariot, the two
shadahas being the wheels, V,
149, 155 n., 159.
dative of purpose, III, 198.
Dao&shanti. See Bharata.
daurgaha, V, 397.
dawn, precedes the sun, III, 273.
day, a separater, IV, 89 ; originates
from the light emitted by the
gods when created, V, 14; the
(one) day (after day) is the
year, 155.
day and night, nourish Agni, III,
(271), 273 ; encompass the uni-
verse, 287 ; days and nights are
endless, 352 ; rulers of Arya
and Sudra, IV, 74, 75; are
Prag-apati's joints, 281 ; are
forms of Brahman and Kshatra,
V, 286.
dead man, his bones arranged in
bird-form, V, 435.
Death, seizes creatures whilst in
Pragapati's womb, IV, 67 ;
created above (mortal) beings
as their consumer, 290; searches
for (the half-mortal) Pra^apati
who has entered the earth, 290 ;
is the year, 356 seq. ; he is the
ender, 356; has only the body
for his share, 357 ; those who
do not become immortal come
to life again and become the
food of Death time after time,
358 ; Agni as Death. 365 ; Death
is immortal, and the man in the
sun, 366 : Death is both the
man in the sun and that in the
right eye, 371, 374; is both one
and many, being the man in
the sun, he is numerously dis-
tributed on earth among crea-
tures ; whence also both near
and far away, 372; Death be-
comes the self of him who
knows, and makes him immortil,
374; Death, hunger, being alone
in the beginning, creates Mind,
402 ; Arka and Ajvamedha be-
come Death, 404 ; creatures
delivered to him, except Brah-
ma/Hrin, V, 48 ; deaths take
place in any world, 339; ob-
lations to Deaths, 340.
deity, only he is a deity to whom
offering is made, IV, 238, 246,
[44] M m
266; different deities and me-
tres identified with parts of the
body, 330, 331; the ultimate
deity not to be questioned be-
yond, V, 1 17.
Dewig-anavidva.the Ved.iof Rakshas.
\ . 368.
devasti (divine quickeners), offerings
to, III, 69. 72 : IV, 246.
dewy season, consists of the months
Tapa and Tapasya, IV, 126;
which are supreme, 126, 127;
is the sky, 127; is the year's
head, 127.
dhama£i-ad, seat-hiding (?) verse, IV.
291.
Dhanva. See Asita.
Dharma Indra, king of the gods, V,
^370.
Dhat/-/' (creator), connected with
gods generally, and the Vij, IV,
68 ; lord of the seven /V/shis.
73 ; is Pragapati, 263 ; the sun,
264 ; offering of twelve-kapala
cake to, 264.
Dhira Sataparweya, instructs Maha-
jala Gabala on the nature of
Agni, IV, 331.
dhishawa, III, 243.
dhish/na hearths, III, 317, 318;
preparation of, IV, 241 ; are
the clansmen to the fire-altar,
as chief, 241; consist of a single
layer. 242 : only with lokam-
prina. bricks, 242 ; enumeration
of, 242 n. ; eight, 360,
dhr/shri, fire-tongs, V, 39 n., 500.
Dhr/tarash/ra, V, 401.
dhriti, four oblations offered every
evening of preliminary year of
Ajvamedha, V, 285, 288, 364.
dhruva-graha, III, 11.
Dhvasan Dvaitavana, king of the
Matsyas, performed the Ajva-
medha, V, 398.
dice, game at, III, 106, 112; V, 330.
diksha, III, 6S ; at Agni^ayana to
last a year, 181 ; insignia of,
185; of Agni^ayana, 246 seq.;
is speech, IV, 67 ; springs from
faith (jraddha), 138; is the
body of the sacrifice, 240 ; of
seven days at Ajvamedha, V,
290 seq.; twelve, 371; is the
vital airs, 291 ; twenty-three
days at Purushamedha, 403.
DO1
DATAPATH A-I1RAIIMAA7A.
dlkshantyesh/i, III, 44; IV, 258;
without samisluayag-us, 25S.
duam avesh/ayaA, III, 120.
dijya, regional bricks, in first layer,
III, 188 seq.; in second layer
( = ajvini), IV, 31 seq.; in third
layer. 43 seq. ; are the regions
and the sun, 43, 44 ; are the
metres, 45.
Diti (and Aditi), viewed by Mitra
and Varu«a, III, 93.
dog, the moon is the heavenly dog.
watching the Sacrificer's cattle
(to seize them) and coming
down at new moon, V, 10;
dog's clutch (jvalu/ita), a burn-
ing pain, 10; dog driven away by
bow or staff, 11,12; an unclean
animal, 178; four-eyed dog kill-
ed at Ajvamedha and plunged
under horse's feet, 279; dog is
untruth, 446.
dr/ba, (d/-/va). arrow, III, 88.
drops, oblation of. See stokiya.
drought, produces a lawless con-
dition, V, 18.
drums, seventeen put up, III, 23;
one beaten by Brahman priest,
24.
durva, grass (and brick), III, 187,
379; is cattle, 379; etymology,
380; is the kshatra, breath and
vital sap, 380; grows up join!
by joint, knot by knot, 381 ;
spreads and branches out by
a hundred shoots, 381 ; IV, 2.
Dush/aritu Pauw/sayana, a king, V.
269, 272.
Dvada.taha, opening Atiratra of, III,
introd. xix.
Dvaitavana. See Dhvasan.
dvapara, die, III, 107.
dvaviwta-stoma, is vigour, the year,
IV, 63.
dvipadl, the ample metre in the form
of which sheep were produced,
1 V, 38 ; of twenty syllables,
385 ; offering of, V, 342.
Dviyajus brick, is this earth, seen
by Indragnt, Iff, 381 ; is the
Sacrilicer, 381 ; his human
body, 382 ; laying down of,
383 ; is the hip of Agni, the
sacrificial animal, 400; IV, 2.
Dyaus, gives birth to Agni, III,
272.
Eagle. See jyena, suparna.
ear, one of the five vital airs (of the
head), III, 402 : as the regions,
is the child of heaven, IV, 10;
from it autumn is produced, 10 ;
isVijvamitra (all-friend), 10; in-
troduced from the left (or up-
per) side, n ; is one only, 11 ;
sustained by the upward vital
air (udana), 15 : one of the five
divisions of vital air in the
head, 190; the ear evolved
from the eye, and from it work,
378, 379; the two ears con-
nected by channel, V, 36; wh.it
is thought by mind is spoken
by speech, and heard by the
ear, 263 ; Adhvaryu and Sacri-
licer whispering in the (right)
ear of the horse, 287.
earth, three of them, III, 27;
afraid of consecrated Brzhaspati
and vice versa, 34 ; ditto of
Varuwa, 103 ; union with Agni,
148 ; (bhumi) a foundation, 147,
158; (p/-/'thivi) the broad, 148,
158; is the Gayatii, 148; con-
nected with Pragapati and Agni,
187; created as one consisting
of eight syllables, 232; fashioned
by Vasus by means of Gayalri,
233; navel of the earth, 258;
a firm resting-place, 278 ; sur-
rounded by ocean, 301 ; is cir-
cular, 309 ; the mother of Agni
Purtshya, 311; is PraQ-apati's
Garhapatya, 314 ; after its crea-
tion, darkness was everywhere,
319; Prajj-apati its begetter,
346 ; spread on waters like a
lotui leaf $64; is Agni's womb,
364 ; is established on truth,
364 ; is the truth, the most
certain of worlds, 364; sheds
seed upwards in the form of
smoke (steam) which becomes
rain, 383; bears everything
breathing. 387; is measured out,
fashioned (mil u; is the course
(eva), IV, 88; on earth one
thinks with the heart, and the
mind, 95 ; is the most substan-
tial (rasatama) of worlds, 179;
is the right wing of Agni- Pra-
^apati, the altar and universe,
179 ; steadied by mountains and
INDEX TO PARTS III, IV, AND V.
531
rivers, V, 1 26 ; is the K
triya's world, 133; connected
with the Ajvins, 241 : is higher
than the water, 267; he who
hides himself, or goes else-
where, is ultimately found on
the earth, 284, 285 : no creature,
walking erect or horizontally,
can go beyond it, 285; is the
great vessel, 315 : in the begin-
ning of the size of a span, 451 ;
raised up by boar Emfisha
(Pra^apati, her husband), 451 ;
is a good abode on which all
creatures abide, 457 ; is white,
as it were, 463 ; her over-lords
(Agni, India &c), 464 seq. ;
becomes a mare and carries
Manu, her lord (Pra^apati),
466 ; is a place of abode for all
the gods, 505.
east, connected with priesthood &c,
III, 91; Agni's region, 206;
IV, 199; is towards the gods,
111, 215, 355; IV, 226; is the
Gayatri, IV, 45; is a queen,
46, 100 : the Vasus its lord, 100;
protected by Agni, 100; con-
nected with trivr/t-stoma, agya-
jastra, and rathantara-saman,
100 ; is strength and the sky, V,
16, 17 ; the region of the gods,
485.
easterns. See pra/ya.
eater, the, is Agni, Aditya, the breath,
IV, 398.
egjr. See golden egg.
eight, symbolical significance, IV,
190.
eighteenfold, is the year, IV, 66.
eighty (ariti), means food, IV, 92,
112, 1 f> 1 ; of formulas (to the
Rudrasj, 161, 223.
ekadanni, of sacrificial stakes, V,
301 n., 309; is heaven, 310;
offspring and cattle, 310; a
vii%, 335, 404, 405.
ekapada, the gapless metre in the
form of which goats were pro-
duced, IV, 38 ; often syllables,
385.
ekatriwja-stoma, is design, the year,
IV, 64.
ekaviwja, the twenty-first or twenty-
one-fold, is the sun, III, 265,
308; IV, 62; V, 331, 333, 334,
335, 378, 402 ; produced from
manthi-graha, and from it the
vaiivuja-saman, IV, 10.
ekaviwja-stoma, connected with
Anushfubh &c, III, 91; at
morning - service of Kcvava-
paniya, 127; is the upholder
la loot-hold), the sun, IV, 62;
through it. connected with Mi-
tra Varuwa, rain and wind freed
from death, 68; the foundation
(the feet), 78; connected with
Soma, the Maruts, north &c,
102 ; second day of Axvamedha
an ekaviwja-day. V, 578 : the
foundation of Stomas, 378.
ekoti, V, 1 50.
elevation (high-lying ground), people
in danger take thereto, V, 300.
embryonic water of calving cow.
Ill, 78.
embryos, freed from death through
pa;7^avi»7ja-stoma, connected
with Adity as and Maruts, IV, 69 ;
killer of embryo is despised, 272.
Emfisha, the boar (Pragapati) raises
the earth (his wife), V, 451.
enclosing-stones. See parijrit.
enemies (or enemies' sons), when
meeting, get on well together
on addressing one another by
name, V, 288.
entrail (vrtkala), if not cleansed of
contents in dead body, a tiger
springs therefrom when burnt.
V, 203, (215).
Eshavira, a family of priests, V, 45 n.
etarhi, one-fittecnth part ofakshipra.
V, !69.
eunuch, long-haired, III, 90 ; malted
rice bought from him, V, 219 ;
is neither man nor woman, 219.
eva, at least, IV, 19 (u eva).
exorcism, IV, 171.
eye, food flowed from eye of fallen
Pra^aputi, III, 312; one of the
five vital airs (of the head), 402 ;
there is always water in it, 416 ;
produced from the sun, and
from it the rain, IV, 8; is the
i?/'shi Gamadagni, 9 ; introduced
from behind, 9 ; is one only,
9 ; sustained by the downward
vital air (apana), 15; one of
the five divisions of vital air in
the head, 190; the man in the
M m 2
SATAPATIIA-BRAI1MAATA.
(right) eye is the man in the
sun and the gold man of the
altar, 368; he is the same as
Indra, and lias a mate in the left
eye, who is Indrani, 369; the two
persons descend to the cavity
of the heart and enter into
union, and at the end of their
union the man sleeps, 370;
from the union of these two
divine persons all that exists
originates, 371 ; the man in
the right eye (and in the sun)
is Death, his feet stick fast in
the heart, and on his pulling
them out and coming out, he
dies, 371 ; that man in the
eye is the vital air and leads
forward all creatures, 371 ;
whilst being one only he is
numerously distributed among
creatures, 372 ; the eye evolved
from breath, and from it the
earj 377) 378 J what were man
without eyes, V, 124; white,
black, and pupil, 165, 246, 354;
white and black, 354; by means
of it the body moves, 346.
faggots, three bundles of, lighted
and offered upon whilst held at
different heights, Y, 494.
faith, — truth in faith, V, 46; the
initiation sprung from faith,
138.
falcon. See jyena.
fanning, of the sacrificial horse, by
the king's wives, V, 323 ; of the
(Pravargya) fire, by the Adh-
varyu and his assistants, 467.
fast-milk, living on, is penance (tapas),
IV, 256; milk of three, two,
one teat during days of initi-
ation, and of none on day of
preparation, 2sr>.
father, is gentle and kind to his son,
IV, 25; when asked for any-
thing by his sons, says ' So be
it,' 60 ; takes his dear son to
his bosom, 206; sons in early
life subsist on father, the reverse
in later life, V, 157 ; returning
from abroad is received kindly
by sons, 204 ; father and sons
part in time of peace, 308.
Fathers, the hollow is sacred to
them, III, 31 ; are the clans-
men, with Yama for their chief,
299 ; Aditi their ruler, IV, 74;
the south their region, 226 ;
arc the six seasons, 243 ; he who
does not eat becomes conse-
crated to the Fathers (dies), V,
20, 21 ; daily offering of the
svadha to them, 95, 96 ; sa-
crificial practices appropriate to
offerings to Fathers, 198 seq.;
the world of the Fathers is in
the south, 225 ; the sura-liquor
of the Sautramawi falls to the
share of the Fathers of him who
drinks it, 233 ; those who per-
form on southern fire, go down
to the world of the Fathers,
236 ; live in Yama's realm, 236,
237; the path of the lathers
and that of the gods by one ol
which all living beings have to
pass, 237, 238 ; are asleep, 265;
placed in the immortal womb,
272 ; are the subjects of Yama
Vaivasvata^heYa^ustheirVeda,
365 ; the uneven number, and
the single nakshatra belong to
them, 423 ; the door to their
world is in the south-east, 424 ;
their world inclines towards
the south, 424 ; to them
belongs the (sod) filled with
roots, 427 ; they are the world
of plants, and hide among
the roots of plants, 429 ; not
seen together with the living,
440 ; three in number, 455 ;
with Yama and the Arigiras, re-
ceive offering of Gharma, 481.
female, lies on left side of male, III,
199; injures no one, 202; after
birth conceives again, 31 1.
fever, one suffering therefrom is
consumed by his vital airs, IV,
348.
fifteen, IV, 74, 309.
lift 1 enfold, is the thunderbolt, III,
413 ; IV, 85; V, 384 ; the arm,
IV, 79 ; the neck, V, 163.
fig-tree, Indian. See Nyagrodhas.
finale. Sec nidhana.
fingers (and toes), have a common
connecting link (or limb), III,
417; consist of four parts
each, IV, 325 ; the different
[NDEX TO PARTS III, IV, AND V.
533
fingers, V, 75 ; the different
fingers and their joints, 161.
finger-breadth, the lowest measure,
IV, 300 ; thereby tire-altar
measured, 300.
tire, when it ^<>es out it is wafted up
in the wind, IV, 333 ; Fire
evolved from Work, 380 ; is
the womb of the sacrifice, V,
3 ; is one of the six doors to
the Brahman, 66 ; sacrificial
fires only desire flesh of victims
and the Sacrificer, 119; four
kinds of fires, (three worlds and
the regions ; Agni,Vayu, Aditya,
ATan dramas), 12- ; there is a fire
in every piece of wood, 187 ;
circumambient fire shuts out
the Asuras, 271 ; carried round
victims, 307.
fire-altar (agni) ; the way in which
it is mounted (like a horse), III,
361; building of, 362 seq. ; a
four-footed animal, IV, 19; con-
traction and expansion (of
animal's body), 20 seq. ; of
eagle-build, 2 1 ; is the year and
the three worlds, 29 ; con-
structed so as to extend (fly)
eastwards, 115; Agni its head,
the earth its right, the sky its
left wing, Vayu (the air, vital
air) its body, the moon its tail,
the sun its heart, 178-80; the
Sacrificer's divine body, 226,
256 ; the body of all the gods,
256 ; substitutes for complete
fire-altars at repeated Soma-
sacrifices, 271; is an ocean of
Yajj-us, 278 ; Fire-altar, Maha-
vrata and Mahad uktham are
the Sacrificer's divine, immortal
body, 279 ; is a bird-like bod) ,
285 ; is the earth, the mind,
the trunk, the head, 286 ; is
measured by finder-breadths,
300 ; the sevenfold, 306 ; for
this a vedi of ninety steps, 308 ;
different forms of, from seven-
fold to one hundred and one-
fold (the latter of which is to
be fourteen times that of the
former), 309 seq. ; by building
a smaller fire-altar, one curtails
Pra^apati, and by one larger
than the largest one exceeds
the universe, 312 ; the hundred
and onefold contains all objects
of desire, is the year, and the
sun, 313; it is equal to the
sevenfold one, 314 ; is built
between the two performances
of the upasads, 316 ; each layer
of bricks and earth takes (or re-
presents) a month to build, 318;
the hundred and onefold the
normal one (?), 321 seq.; it gains
the immortal light, 323 ; it is a
sevenfold one by its layers, 324 ;
the fire (altar) is fivefold (by
food, drink, excellence, light,
and immortality), 326 ; is the
food prepared for Prag-apati and
becomes the body itself, 341 ;
is the man in the sun, 366 ; is
the earth, air, sky, the sun, the
nakshatraSjthe metres, the year,
the body, all beings and all gods,
381-390.
firebrand, belongs to Rudra, V, 201.
fire-pan. See ukha.
firmament (naka), is the heavenly
world above the Vira^- (layer),
IV, 93, 100; is the regions, 100;
in the world of righteousness
(sukr/'ta) above the third lu-
minous back of the sky, r22;
the heavenly world, the back of
the sky, 198; the heavenly world
beyond the highest fire-altar,
250, 30 (.
first-fruits, offering of. SeeAgraya-
neshtl.
fivefold, is the animal sacrifice, V, 125;
the Ajvamedha becomes so, 308.
flax, forms amnion of Agni's womb,
III, 252 ; foul smell of, 252.
flesh, not to be eatenduringinitiation,
III, 185 ; of fat person fat, of
lean lean, V, 20 ; is the best
kind of food, 119.
foam, produced from water, III,
'47, 157-
food, kinds of, given to Sacrificer,
III, 36; one kind to be re-
nounced by him, 37 ; satisfies if
proportionate to body, 260, 330;
IV, 189; to food the body is
bound by the vital airs, III,
270 ; is taken in from the front
(mouth) backward, 402 ; the
resort of the waters, 416 ; the
53'
DATAPATH A-BRAHMAiVA.
purisha is Agni's food, IV, 20 ;
is seventeen fold, 79 ; whilst
eating food one drives away
evil that is above him, 87 ; is
asked for by sick man when he
g< ks better, 87 ; is of three
kinds, 93; its essence is invisible,
95 ; threefold (ploughing, rain,
seed), no; benefits the body
only if put in the body, 135;
put in (a channel of) the vital air
benefits the whole body, 139;
are sustained by food, 139 ; they
close up if food is not eaten,
1 39 ; is the arrow of the Rudras
of the earth, 165; sour curds,
honey, and ghee are every kind,
or the best kinds, of food, 184,
185 ; is variegated (varied), 196;
is served from the right side,
226 ; is of two kinds, immortal
and mortal, 285 ; food taken by
the arm at a cubit's distance,
306 ; food, when enclosed in the
body, becomes the body itself,
341; the food consumed by man
in this world consumes him in
the other, V, 260.
food-brick, III, 155, 166.
foot, is a support, IV, 137.
foot-print of the horse, offered upon,
V,363.
forest-fires, take place in spring,
V,45-
forking, (bifurcated) branches, of
udumbara samidh, IV, 203 ;
mean cattle, 203.
form, — hair and form, IV, 295; form
and name, the two forces of the
Brahman (the former being the
mgei I, V, 27, 28 ; oblation to
Forms, see prakram 1.
fortnight (paksha), the former and
latter, called Yavas and Avavas,
IV, 69, 76.
forty-four-fold, is the trisbrubh and
thunderbolt, IV, 85.
frog, drawn across the altar, to
appease it, IV, 174 ; arose from
the water dripping off the altar,
174.
Full and New-moon sacrifice. See
Darjapurnamasa.
fumigation, of pan, III, 240; of
Pravargya vessels, V, 455, 456.
funeral ceremonies, V, 421 seq.
funeral pile, V, 201, 202, 203.
furrow, what it yields, III, 329 ; are
the vital airs, their meeting-
place speech (voice), 332.
Gabala. See Mahajala, Satyakama.
j^agata, of Gagati nature, cattle (ani-
mals), V, :52, 284, 313. ^
Gagati, gained by Vijve Dcva7>, III.
40; connected withVlrveDeviA
&c, 91 ; of twelve syllables,
1-6 y ; of forty-eight, 183 ; is the
earth, 169, 183 ; V, 245 ; all the
metres, III, 169, 183; the triple
science, 193; gains these worlds
from above hitherwards, 281 ;
produced from rainy season,
and from it the r/ksama-saman,
IV, 8 ; in the shape of it milch
cows were produced, 39 ; is the
western region, 45 ; cattle, 52 ;
V, 31 3 ; is the Brahman, and the
sun's disk, IV, 94 ; is the down-
ward breathing (of Pragapati),
327-329 ; a /i;'bhu of the Ga-
gat metre (the arbhava-pava-
mana) bearing the Sacrificer
to bliss, V, 173; thereby the
Adityas consecrate the king,
31 3"
Gamadagna, apri- verses, V, 302.
Gamadagni, rishi, is the eye, IV, 9 ;
is Pnig-apati, V, 302.
Ganaka, of Videha, questions Ya^Sa-
valkya as to Agnihotra, V, 46 ;
obtains Milravinda sacrifice
fromYag//avalkya,66; questions
Brahmawas regarding Agni-
hotra, 112 seq.; teaches Ya§--
;)avalkya. 114; becomes Brah-
man, 115; has a sacrifice per-
formed with 1,000 cows as
dakshini, 1 1 5.
Ganame^aya Pirikshita, IV, 345 n.;
cups of fiery liquor poured out
in his palace, V, 95 ; performs
Ajvamedha, 396.
Gana Sarkarakshya (Sayavasa), a
teacher, IV, 393, 396.
c7ana.<rutcya. See Aupavi.
(Jandhara (Nagna.g-it), IV, 21.
Gandbarva, the heavenly, thought-
cleansing, 111,5; >s yonder sun,
Savitr/', 195; — twenty-seven of
them, 19 ; were the first to yoke
the horse, 20 ; from Pragapati
INDEX TO PARTS III, IV, AND V.
535
couples issue in the form of
( randharva and Apsaras,IV,239;
Gandharva and Apsaras made
offering to in rashrrabhre't obla-
tions, 230 seq.; Gandharva and
Apsaras affect sweet scent (gan-
dhai and beauteous form (riipa
=apsas), 230; and worship the
divine Purusha under those
forms, 373 ; carried by horse
Vagin, 401 : three Gandharvas
1 Yavamat,Uddalamat, Antarvat |
point out to the Rishis imperfec-
tions in their sacrifice, V, 29, 30;
get t he Apsaras L* rva.fi back from
Purfiravas, 69 ; produce a flash
of lightning, 70 ; teach Puru-
ravas how to produce a sacred
fire, to become one of them-
selves, 73 ; the people of king
Varuna Aditya, the Atharvans
their Veda. 365.
garbha, of prishtba. - saman, III,
introd. xx seq.
Garhapatya, thence fire of ukha is
taken, III, 263 ; it it goes out,
is produced by churning, 264 ;
building of, 298 seq. ; outlines
of hearth, 302 ; is Agni him-
self, 309 ; is the earth, 309 ; I V,
196; V, 178; the world of
men, III, 314 ; ascended by the
gods, 319 ; on the fifth layer of
the fire-altar. IV, 99, 117 seq. ;
i- food, 118; Garhapatya hearth
is a womb, 119; is the vedi,
131, 307; the original Ahava-
niya (of the hall) is the womb
in whi< h the gods begat the
Garhapatya of AgniX-ayana, 308 ;
from it the Ahavaniya is born,
308 ; atonement for Garhapatya
going out, lest master of the
house die, V, 83 ; ditto forgoing
out at Agnihotra, 188 seq.
garment, made to float away, in
avabbWtha, V, 267 ; a hundred
garments the priests' fee, 353 ;
garments man's outward appear-
ance, 353.
Garutmat. See supar«a.
Gatavedas, etymology, IV, 274.
gatha, V, 101, 326 seq.; — cf. Nirl-
.rawsi-gathaA.
gatru, V, 163 n.
gaura, III, 410.
Gauriviti Saktya, V, 250.
Gautama. See Kiuri, and Ariwa.
<.;;i\"iin ayanam,a sattra, V, 139 seq.;
deities of, 140 seq.; the three
great rites of it (A'aturviw.ra.
Vishavat, Mahavrata), 144.
gavaya, V, 338.
gavedhuka seed (coix barbata), i<
refuse, III, 51, 71 ; used lor
oblation to Rudra, 51,63, 71,
158 ; — grass used for smoothing
newly-made vessel, V, 455.
gayatra, Agni, III, 148, 161 ; IV,
277. 300 ; (X7.'andas) is Agni, IV.
178.
gayatra-saman, produced from Ga-
yatri, and from it the upawsu-
graha, IV, 4 ; when used in
stotras, 4 ; sung over completed
and appeased altar, is Agni, 178.
Gayatri, is Agni's metre, III, 31;
Brihaspati's, 40; connected with
the brahman, &c, 91 ; is the
earth, 148 ; how produced, 158 ;
of twenty-tour syllables, 167;
IV, 300; is the vital air, III, 167,
218, 253; produced from spring
season, and from it the gayatra-
stoma, IV, 4 ; in the shape of it
two and a half year old kine
were produced, 39 ; is tin-
eastern region, 45 ; the breath
(of Pra^apati), 327; Gayatri
tripada, 385 ; the golden, bril-
liant-winged Gayatri who bears
the Sacrificer to heaven, Y,
53; is the vedi, 56; Gayatri
in bird's shape fetches Soma
from heaven, 122; a falcon ot
the Gayatri metre (the bahish-
pavamanajbearing the Sacrificer
to bliss, 173 ; thereby the Vasus
consecrate the king, 312 ; is
fiery mettle, 312.
generation, threefold I father,mother.
son), III, 240 ; only takes place
above the earth, IV, 128; is
stationary, on the other side of
the sky and sun, 128 ; only on
this side of the sky, 130.
generative power, is immortal, III,
354 ; is only on this side of the
sky and sun, IV, 128.
gharma, hot draught of milk and
ghee, V, 442 ; is the sun, 463,
481 ; revered as the lord of all
"6
SATAPATIIA-BRAIIMAA'A.
worlds, and of thought and
speech, 471, 489 ; is cow's milk
(and ghee), 475;
gharmadugha (samrshj-cow), is ldk}
Aditi, Sarasvati, V, 474 ; is
bound by its horns, 474 ; is given
to Adhvaryu, 503.
ghee, in consecration water, III,
79 ; is seed, 21 1 &c. ; the lite-
sap of the universe, of waters
and plants, 333 ; a form, or the
life-sap, of the air, 390 ; with
gold chips in it offered on com-
pleted fire-altar, IV, 182; mixed
with sour curds and honey for
sprinkling on ditto, 182 seq. ;
belongs to Agni, 189; is fiery
in ttle, V, 274, 296, 312 ; is the
gods' favourite resource, 296,
410.
(ihora, a work of the Atharvans, V,
366 n.
ghosha (roar), partha-oblation to,
III, 82.
ghrtta/tf, the apsaras, is an inter-
mediate region (? N.W.), or
the offering-spoon, IV, 107.
girdle, sign of initiation, III, 185.
go, ox, III, 119.
goat, (he-), means Pra^apati, III,
35 ; brings forth thrice a year,
35 > (a£:i) how created, 147,
173 ; he-goat sacrificial animal.
162, 165 seq. ; slaughtered for
Agin, 162; for Pra^apati, 171 :
searches for Agni, 204, 205 ;
addressed, 22;; represents
Brahmawa, 227 ; is the form of
all cattle, 230; sprung from
Pragapati's head, 24s ; from his
voice, 402 ; eat- all kind 1
herbs, 245 ; produced in form
of ekapada metre, IV . 38 ; the
grey (smoke-coloured) animal
originates from Indra's eyes, V,
214 ; hornless he-goat one of
the three chief victim- in Ajva-
medha, 298 ; produced from the
heat in Makha's head, .152.
goat's hair, cut off, III, 229; mixed
with day, 230.
goat's milk, III, 245 ; used for cool-
ing Pravargya vessels, V, 452,
457, 477-
goat's skin, of he-goat, III, 3s-
gods, offer to one another, III, 1 ;
are thirty-three (or four), 9, 79;
V, 258; slay V/vtra, III, 48;
smite the Rakshas and gain
universal conquest, 49 ; sweep
away the Rakshas, 52; obtained
possession of man by trishaw-
yukta, 54 ; love the mystic
(mysterious), 144 seq. ; created
from (Pra^-apati's) upper vital
airs, 150; saw second layer of
altar, 189, 190; were produced
from out of these worlds, 239 ;
are threefold, 239; wives of
gods placed fire-pan in lap of
the earth, 242 ; wives of gods
are the plants, 242 ; gods make
food of whoever hates them
and give it to Agni, 259 ; Aha-
vaniya is the world of the gods,
344 ; their life is longer than
man's, 344 ; one must do as
the gods did, 357 ; become the
truth, 363 ; have their birth-
place in the east (the Ahava-
niya), 389; order: Agni (and
Diksha), India and Yishz/u,
gods generally and creator, Mi-
tra and Varu«a, Vasus and
Rudras, Adityas and Maruts,
Aditi and Pushan, Savit/-/' and
B/z'haspati, Yavas and Ayavas,
.R/bhus and Vuve DevaA, IV,
67-69 ; gods generally (man-
viewers) connected with the
creator (Dhatri) and the Vij,
68 ; become complete through
offspring (or subjects) and
mates, seat themselves on the
firmament, in heaven, 108; en-
tered heaven from below, 109;
draw together round Indra,
127 ; are just as many now as
there were of old, 128; Agni,
Yfiyu, Aditya, the hearts of the
gods, 162 ; gods holding to
truth, and Asuras to untruth,
257 ; created from the breath
(prima), 289; seven worlds of
the gods, 277 ; (the three
worlds and four quarters),
314; are of joyful soul, 339;
the true knowledge belongs to
them alone, and he who knows
it is not a man, but one of the
gods, 339 ; were first mortal,
and only after gaining the year,
INDEX TO PARTS III, IV, AND V.
557
became i in mortal, V, 5 ; created
from Pra^apati's breath of the
mouth, 13: the tales of their
fights with the A<uras not true,
14; createdby the Brahman. and
placed in the three worlds and
those above them, 27 ; were
mortal, and only on being pos-
sessed of the Brahman, became
immortal, 28 ; daily offering to
them with svaha, 96 ; contend
w ith the Asuras for Pra^apati,
the sacrifice, 105: number of
gods (8 Vasus, 1 1 Rudn.s 1 :
Adityas, Indra, Pragipati), 115
seq. ; the one god, Pra«a, 117;
the world of the gods in the
north, 225 : the path of the
Fathers, and that of the gods,
by one of which all living crea-
tures have to pass, 237, 238 ;
' all the gods ' enumerated as
ten, 280, 281 ; are of three
orders, 291 ; did not know the
way to heaven, 320 ; Dharma
Indra their king, the Saman
their Veda, 370; reside on
earth, in the air, the heavens,
the regions, the nakshatras, the
waters, 505, 506 ; Agni, Vayu.
Surya, A'andra, Varu«a are the
Self of the gods, 505, 506.
gold, is immortal life, III, 35, 84,
93, 265; IV, 343; V, 239;
gold threads woven in strainers,
III, 84; its uses, 141; pro-
duced from ore, (147), 158; is
immortal, 203; is light, 366;
IV, 343; V, 203, 303; immor-
tality, V, 147, 203 ; is Agni's
seed, 187 ; a piece of it tied to
darbha plant and taken west-
ward (as the sun), 195; origi-
nates from Indra's seed, 215;
a piece of it used for purifying
the sura at Sautramawi, 220,
235> 236 5 sacrificers and priests
cleanse themselves by means of
piece of gold held over £atvala,
239; originates from seed of im-
molated horse (Pra,gapati), 275 ;
(jatamana) piece given as fee
with brahmaudana at beginning
of Ajvamedha, 275 ; by means
of the golden light Sacrificer
goes to heaven, 303 ; is a form
of the Kshatra, 303; is fire,
light, immortality, 348 ; as dak -
shiwa, 356, 35S ; gold stools and
cushions, 360, 361 ; slab of gold
as seat, 361 ; repels the Rak-
shas (as Agni's seed), 467 ; dis-
solves (melts), 493 ; is lying
(settled) glory, 503.
gold brick, III, 155, 166.
gold chips, thrust into (the organs
of) the victims' heads, III,
402-404 ; tire-altar bestrewed
with 5 and 200, IV, 146 seq.;
make Agni thousand-eyed, 201 ;
some thrown into ghee for ob-
lation on (svayamatr/«»a of)
completed altar, 182; these
chips complete making Pra^a-
pati's body immortal, 291, 294 ;
seven inserted in the seven
openings of vital airs of dead
body before being burnt, V,
203.
gold coin (nishka) worn as prize, V,
(5i), 53-
golden egg, produced from the pri-
mordial waters, V, 1 2 ; floated
about for a year, as the only
resting-place, 12.
gold man (purusha), laid on gold
plate in first layer, III, 366;
is Pra^apati-Agni, 366; the
Sacrificer, 368, 382 ; when laid
down, one must not walk in
front of him, 369 ; two offering-
spoons his arms, 373; covered
and viewed by Sacrificer whom
he represents, 375. 376; is the
Sacrificer's divine body, 382 ;
his body co-extensive with altar,
IV, 18, 146; gold man and
gold plate are Agni and Indra,
342 ; is the man in the sun,
and both are the man in the
right eye, 368 ; is the founda-
tion of the Yajjus, as one of
the only three bricks of which
the altar consists, 374.
gold plate, III, 35; trodden upon
by consecrated king, 92 ; with
100 holes, 93 ; (gold piece) on
gaming- ground offered upon,
112; hung round Agni>£it's neck,
265; is the truth and Aditya,
265 ; with twenty-one knobs,
the sun's rays, 265 ; means vital
538
DATAPATH A-BR A 1 1 MAA'A.
energy and vigour, 266; sewn
up in antelope skin, 266 ; worn
over navel, 267 ; is Pnujapati's
our which went out of him
and became the sun, 212, 213;
put down on lotus-leaf in centre
01 altar-site under first layer,
364; IV, 146; gold plate and
gold man arc India and Agni,
342 ; gold plate is the orb of
the sun, and both are the white
of the eye, 367, 368; is the
foundation of the Rift, as one
of the only three bricks of
which the altar consists, 374 ;
gold and silver plates beneath
feet of Sacrificer whilst con-
secrated at Sautramani, V, 251 ;
the two there represent light-
ning and hail, 251 ; placed on
top of Pravargya pot, 467 ;
given to Brahman priest, 503 ;
cf. nishka.
gomr/'ga, one of the three chief
victims at Ajvamedha, V, 298,
338.
Gosh/oma, form of Agnish/oma, IV,
287.
(Jot una Rahfigawa, originator of Mi-
travinda sacrifice, V, 66.
Gotama's Stoma (JTatushfoma), V,
375-
go-vikartana, huntsman (?), one of
the king's ratnani, III, 63.
govinata, form of Ajvamedha, V,
400, 401.
graha (cup of Soma), after their
drawing chanting of stotra and
recitation of jaslra, IV, 1 3 ; is
the draught of Prag£pati's vital
fluid, 282.
graha oblations of ghee relating to
Soin, 1 cups and implements,
forming part of the Vasordhara,
IV, 21'..
grain, are a form of day and night,
\. 296; parched grain, a form
of the Nakshatras, 296.
'<rania;/i (headman;, one of the ra-
tnina/'. 111, 60; is a vaijya, 61 ;
111.
Gravastut priest, is made the Hot//',
v. 137.
grave. See burial-place.
at region. See upper region.
Gr/hapati, III, 158 ; V, 131 ; ini-
tiated first (being the earth),
griva/j. See neck.
groats, parched, are a form of the
gods, V, 296.
guda prawa, intestinal vital air, IV,
17-
guest-offering, III, 355.
,§-uhu. See spoon.
Gumbaka (Varuwa), V, 340, 343.
Gvotish/oma, form of Agnish/oma.
IV, 2S7.
hail, a terrible form of rain, V, 251.
hair, of lion, wolf, tiger thrown on
flesh-portions of Sautrama;/i,
III, 132 ; ditto in cups of Sura,
V, 218; these are a form ol
Rudra, 229: punsha formulas
are Agni's hair, IV, 20; hair
and form, 295 ; how the hair
grows and gets grey, V. 52, 55 ;
comes oft when wetted, 313.
hair-pit, — from Pra^apati's hair-pits
the stars originate, IV, 361 ;
as many as there are twinklings
of the eye, V, 169.
Hairanyanabha. See Para.
Halihgava, a teacher, his view of the
nature of Agni, IV, 363.
hand, laid down, palm upwards, for
protection, V, 465.
haras, — haras, .ro^is, an£is (heat, fire,
flame) of Agni, IV, 182.
hare, in the moon, V, 10 ; leaps in
bounds, 390.
haridru (deodar tree), not to stand
near a grave, V, 427.
Ham/tandra, father of Rohita, 111,95.
havirdhana, associated with Gayatn,
V, 494-
havirya^/hi, killed by mortar and
ju'-tlc, V, 2 ; as distinguished
from the Soma-sacrifice, 119.
haya. hor.se, carries the gods, IV,
401.
hazel-cock (kapi%ala), springs from
N'i.tvarupa's head, III, 1^0.
head, of child born first, III, 233;
IV, 287; ditto of animals, IV,
40, (287) ; human head is
placed on ukha, III, 311; is
the birth-place of the vital airs,
396; measures a span, if four-
cornered, contracted in the
middle, 396 ; is (the focus) of
INDEX TO PARTS III, IV, AND V.
539
the ten vital airs, IV, 57: is
threefold, and consists of two
kapalas, 78, 387 ; is of Gayatri
nature, and threefold, 114;
fivefold vital air of head (mind,
speech,breatli,eye,ear), 190; be-
comes'sharpened.' 190: three-
fold (>kin, bone, brain 1. V, 163,
499 ; three heads of the Arva-
medha, 335: is a span high, con-
tracted in the middle, 454.
headman. See King-makers.
heart, on earth one thinks with
one's heart and mind. IV, 95;
i. Vayu, Aditya the hearts
the gods, 162 ; is round and
smooth, 180; is near the right
arm-pit, 1 So, 181: is secret. V, 36.
heaven, a counterfeit (pratima) of
the earth, IV, 52 ; is single. V,
297 ; by means of the golden
light the Sacrificer goes to hea-
ven, 303.
heaven and earth, when they sepa-
rated, the Vasus, Rudras, and
Adit y as separated and became
the lords, IV, 75: propitiatory
cake on one kapala, when sacri-
ficial horse, or anything else, is
lost, 347 ; with Surya and Vayu,
347 ; between them everything
is contained, V, 484 ; are the
out- and up-breathing, 488.
heavenly world, above the Wrag,
is the firmament, IV, 93 ; is
the firmament, 100, 304; and
the regions, 100 : is the year,
100; is entered from below,
109; the heavenly world, the
light, is entered from the sky,
from the back of the firmament,
199: those going there do not
look round, 199; heavenly world
beyond the highest firmament,
250 : the world where the sun
shines, 304; is (the place of)
ty, V, 238; Kshatriyas re-
main Kshatriyas in the other
world, 250; is equal in extent
to a thousand, 280; lies 'straight
away,' 281, 297.
hemp, layer of it put in fire-pan, as
the chorion, III, 252 ; hempen
sling for gold plate worn round
Agni^it's neck, 266.
herald. See King-makers.
him, makes Saman complete, IV,
178 : is the Saman, V, 306.
hirawya, etymology, III, 367.
Hinuiyagarbha, is Pra^ipati and
Agni, III, 172: came first into
existence, 388; — IV, introd. xiv,
295 n.
hita. Ill, 151.
honey, used with consecration water
as the essence (flavour) of wa-
ter, III, 78; not to be eaten
during initiation, 1S6: a form,
or the life-sap, of the sky, 390 :
mixed with sour curds and
ghee for sprinkling on com-
pleted fire-altar, IV, 182 seq. ;
the remainder (or essence) of
the triple science and there-
fore may be eaten by Brah-
nuiHrin, V, 90 ; not, according
to others, 90 ; a form of Soma,
243 ; means breath, 467.
honey-cup. See madhugraha.
hoof-cup, thirty-three of fat gravy
offered at Sautramani, V, 252.
horn, of black antelope, III, 96.
horse, ajva, produced from the
water, III, 19; V, 304, 318;
stands lifting one foot on each
side, I II, 19; sprinkling of horses
for race, 19 ; right horse yoked
first, 19; horses smell Br/'has-
pati's oblation, 22, 28 ; Varuwa's
sacrificial animal, 60 ; how
created (etymology of ajva),
146; sacrificial animal, 162,
165 seq.; slaughtered for Va-
ruwa, j 62 ; is hornless and with
mane, 177; its halter lies round
the mouth, 198; is the sun,
199, 208, 359; searches for
Agni, 204, 205 ; whilst running
shakes itself, 207 ; steps on
lump of clay, 207 ; is a thun-
derbolt, 209; the most highly-
favoured of animals, 209 ; horse's
footprint offered upon, 212:
horse is addressed, 224 : repre-
sents kshatra, 227; sacred to
Prajapati, 240 : white horse led
in front of the bricks of the first
layer being carried forwards,
359 ; is made to step on altar-
site from the north, 359 ; smells
the first layer of bricks, 359,
361; IV, 141; white horse
54Q
SATAPATHA-BRAHMAiVA.
(Pragapati) finds Agni on lotus-
leaf, III, 360; the white horse
scorched by Agni, whence its
mouth is scorched, and it is
apt to become weak-eyed, 360 ;
whoever seeks Agni in the shape
or a white horse finds him, 360 :
horse led round on prepared
altar-site towards sunset, 361 ;
created from Pragapati's eye,
402; V, 328; is the speed of
the wind, III, 405; the one-
hoofed animal. 4 10; yoked (tied)
below shaft, IV, 237 ; right
horse first by gods, the left by
men, 237 ; carries (draws) men,
40 r ; thesea its birth-place, 401-
403 ; sacrificial horse (Pra^a-
pati, the Purushai, 401 ; prize-
winning horses constantly
sprinkled (?), V, 95 ; sacrificial
horse sacred to Pragapati, 277,
278 ; horse the most vigorous,
powerful, famous, and the
swiftest of animals, 278; is a
thunderbolt, 279; sacrificial
horse generated by sky and
earth, 287; synonyms of hor e,
287 ; when let loose returns to
its chain, 288 ; born from of
old as a runner, 294; is the
kshatra, 303 ; of Anush/ubh na-
ture, 304 ; sacrificial horse put
to chariot, 311; is the great
bird, 315; is trimmed up with
the reins, 318; is Brahman (in.),
318 ; knows the way to heaven,
320; lying down near sacrificial
horse insures fertility, 322 ; is
sacred to the All-gods, 332 ;
horse stands on thr< e fe< t, but
scampers oil' on all four, 332 : is
the highest (noblest 1 of animals,
332; worth 1000 cows, 353;
stepson chanting-place, 384.
horse-dung, seven balls of, used for
fun ligation, III, 240 ; V, 455.
horse-hoof, oblation on, Y, 339.
hotra, the seven, are the region-,
III, 368.
Hotr/' priest, seated towards the
west, III, 108; gold plate his
fee at Dajapeya, 119; piebald
bullock his fee for pa;7/£abila
oblation to Vuve DevaA, 122;
Hot/-;' means abundance, 142;
his fee at Sautramawi three
milch cows, 142 ; is Agni, 219 ;
black antelope skin his own
place, 219; the guardian of
undisturbed rites, 219; follows
behind the bricks of first layer
carried forward, defending it
from behind, 358 ; is winter, V,
45 ; the six hot/-/'.-. 1 priests gener-
ally), 121; initiated for sattra,
as Agni and speech, 136; is the
voice of the sacrifice, 245 ; is
the sacrifice, 459, 460, 504.
Hotriya hearth, of Agni&iyana,
of twenty-one bricks, and as
many enclosing-stones, IV, 243.
householder (gr/'hamedhin) un-
learned in scriptures, V, 362.
hunger, death is hunger, IV, 402 ;
Yupa bent at top, and bent
outwards in middle, is a type
of hunger, V, 124.
hungry, hungry man is consumed
by his vital airs, IV, 347, 348.
I</a, mother of Pururavas, V, 68 ;
Manu's daughter (is the Agni-
hotra cow), 81.
Ida., invocation of, III, 41, 113 ; IV,
248 ; is food, V, 19; the central
air, 20 ; is faith, 42.
idam, III, 143; — (idaj one-fourteenth
part of an etarhi, Y, 169.
id'avatsara (third year of cycle), IV,
2 1.
idvatsara l fourth year of cycle), IV,
2 r.
immortal, is the food that is baked,
III, 164; immortal body is
boneless, IV, 178; immortal
bricks are the six S:\mans sung
over the completed altar, 180;
going to the heavenly light and
becoming immortal and Praga-
pati's children, 220; the im-
mortal light is distributed
amongst beings by Savitr/, 322 ;
the immortal light (ami life)
to be gained by the hundred
and onefold altar or by a life
of a hundred years, 323, 324;
the body is not immortal, being
the share of death, 357; after
separating from the body one
becomes immortal, be it by
knowledge or holy work (the
INDEX TO PARTS III, IV, AND V.
541
fire-altar) ; coming to life again,
one attains immortal life, 357 ;
the Amr/'ta threefold. 365 ; by
performing the animal sacrifice
once a year — the year being
life— one gains immortal life,
V. 119.
immortality, is light (ru£), III, 383 ;
IV, 23S; man's highest form,
IV, 147, 177; the highest thing
in the universe, 148, 181 ; is the
vital airs, 178; the nectar of
immortality (Soma), the Agni-
£it consecrated therewith, 251,
252 ; the nectar of immortality,
Soma, departs from the gods and
is recovered by penance, 255,
256; the immortality bestowed
on Agni and Sacrificer, 256;
beyond the year lies the wish-
granting world, the immortal
(immortality) which is the light
(ar/fcis) that shines yonder, 322 ;
it is to the other world what
life is to this, 327.
impure speech, if used, the vital airs
pass away, V, 326.
Indra, performed Vagapeya and won
everything, III, 3 ; is the ksha-
tra, 3) 59 ; IV, 229 : is the
Sacrificer, III, 13, 54: by
eleven syllables gains the Trish-
tubh, 40 ; slays W/'tra by cake-
offering. 45 ; is energy and vital
power. 46, 82 ; generative power,
46 ; with Agni smites the Rak-
shas, 5 1 ; eleven-kapala cake to,
59; bull his sacrificial animal,
60 ; Indra gyeshtto, pap of red
rice to, 70 ; by anointing Indra,
the gods guide him past his
enemies, 74 ; by drinking Soma,
Indra becomes a tiger, 81, 92 ;
partha-oblation to, 82 ; calls on
Maruts staying on Ajvattha
tree, 84 ; Indra W/'ddhajravas,
89; kills NamuXi, 92; mysti-
cally called Arg-una, 99 ; ratha-
vimoXuniya oblation to, 102 ;
Indra Vijaugas, 109 ; assists
Varuwa, 113: sawsr/'p-oblation
(eleven-kapala cake), 116; pa«-
/tabila oblation on south part of
vedi, 120, 121 ; fee a bull, 122 ;
slays Vijvarupa. Tvash/r/'s son,
130; Indra Sutraman, 135;
eleven-kapala cake at Sautra-
manf, 136, 137; is the central
vital air, 143 ; etymology (indh)
'thekindler,' 143 ; is breath, 154;
bull slaughtered to him, 162 ;
repels W/tra, 179; afraid of
W/'tra not being killed, enters
the waters, 365; takes away
Pragapati's vigour (ogas) to the
north, 374; becomes Praj-a-
pati's left arm, 374 ; sour curds
(dadhi) belong to him, 374J ruler
of the kshatra, IV, 74 ; is Aditya,
92 ; Indra's heaven is the un-
diminished virag', 94; ousted
from this world by wrong
sacrificial procedure, 94 ; pro-
tector of the south, 101 ; con-
nected with Rudras, pa«£adaja-
stoma, praiiga-jastra, br/'hat-
saman, 10 1 ; the gods draw
together round Indra, 127;
magnified by all beings, 140;
the greatest of charioteers, 140 ;
to him belongs the 'purisha'
of the altar, 140; equal to all
the gods, 140; Indra the highest,
mightiest, and strongest of gods,
assisted by Br/haspati, fights the
Asuras, 192; is Apratiratha
(irresistible car-fighter), 192;
of trish/ubh nature, 262 ; the
deity of the sacrifice, 262 ;
Indra Vimridh, verses to, 276 ;
Agni and Indra created as
brahman and kshatra, 342:
they join each other as gold
man and gold plate, 342 ; they
are the light and immortal
life, 343; they are the fire-
altar (Agni the bricks, Indra
the purisha), 343 ; for killing
W/'tra, &c, is deprived of the
Soma-drink, and Kshatriyas
with him, 345, n. ; — Indra Vim-
ridh, (additional) cake at Full-
moon, V. 5. 6; India slays
W/'tra by Full-moon offering,
6; Indra Pradatr/', clotted curds
for, at New-moon, 8; Indra
W/'trahan, expiatory eleven-
kapala cake at New-moon, n ;
statements regarding his battles
mere illusion, 14: Indra created
out of Pragapati with a life of
a thousand years, 15; Indra
542
SATAPATIIA-BRAIIMAA'A.
becomes speech, 16 ; takes Sri's
power and receives (mitra-
vinda) oblation (eleven-kapala
cake), 62-65; brahmaiarin his
disciple, 86 ; Indra is the thun-
der(-cloud), the thunder being
the thunderbolt, ir6; covets
Vasishft&a's (knowledge of the)
Virasj-, 212; slays VijvarGpa,
and drinks Tvash/r/'s Si mi.!,
213 seq., 248; has his Soma-
drink and vital energy taken
from him by Namu^i, and is
restored by the Ajvins, 216;
bull immolated to him at Sau-
tramawi, 217; cows sacred to
him, 218; Indra'scake of eleven
kapalas to win his energy, 222,
223; slays Namu£i with foam
of water, 223; drinks separately
the Soma from the mixture of
Soma and blood in NamuX'i's
head, 223 ; Indra Sutraman,
224 ; connected with the sky
(and the third pressing), 241,
247; with summer, 247; with
winter and dewy season, 247 ;
heated by Ajvins and Sarasvati
by means of the Sautramani,
249; Ajvins, Sarasvati, and
Indra are everything here, 253 ;
and have a share in the gharma,
475; the seventh of the tciuleities
1 'all the gods') receiving ob-
lations of drops, 281 ; a cow
wont to cast her calf his victim
at Ajvamedha, 300 ; Dharma
India, king of the gods, 370;
draws his glory by taking in
Vishwu (Makta) whence lie is
Makhaval l Maghavat), 1 1 5 :
decapitates Dadhya&6 Athar-
vana, 444; offering made at
Pravargya to India, with the
Vasus, Rudras, and Adityas,
179, 480 ; is the wind, 479.
Indra- Agni, lay down third layer
nt lire-altar, IV, 41 ; the best
(chiefesl 1 of gods, 4 1 ; fire-altar
belongs to them, 278 ; the most
powerful of gods, V, 278; arc
all the gods, 393.
Indra-Brihaspati, animal sacrifice to,
V, 402.
Indradyumna Bhallaveya (Vaiyagh-
rapadya),a teacher, IV, 393, 396.
India//?, Indra's beloved wife, V,
471-
Indra-Pfishan, k,uu to. III, 55.
[ndra-Soma, Xaru to, III, 56.
Indrastut Ukthya, V, 419.
Indraturiya offering — cake to Agni,
karu to Varuwa and (gavedhuka)
to Rudra, and sour curds to
Indra — III, 50, 51.
Indra-Vishsu, karu to, III, 54 ;
(traidhatavi) twelvc-kapala cake
at Sautramawi, 1 38 : connected
with kshatra and pa»4ada.ra-
stoma, IV, 68 ; animal sacrifice
to, V, 402.
indriya, III, 1 16, 143.
Indrota Saunaka, V, 393; Indrota
Daivapa Saunaka, 396.
intercourse, sexual, is an Agnihotra
offering, V, 1 14.
intestine. See entrail.
iriwa. III, 43.
iron, is the vu, V, 304 ; iron bowl,
oblation in, 339.
tjana, a form and name of Agni, is
the sun, III, 160.
Isha, first autumn-month, IV, 49.
ish/aka(brick)yajTushmatiandlokam-
pr/«a (nobility and peasantry),
III, 153; formulas of settling
(sadana), 153, 154; five kinds,
155, 166; head of, 155; are
Agni's limbs, 156; made of clay
and water, 164,210; etymology,
164; amr/tesh/aka and anritesh-
faka, 171 ; sharp-edged thun-
derbolts, 357; are all creatures,
359; special ishtaka marked
with lines, parallel to spine, IV,
18; arc the bones, 20, 135;
number of, 50 ; are the creatures
that went out of Pra^apati, 54 ;
size and markings, 137 ; become
milch cows, 172; are Pra^a-
pati's joints, the days and nights,
281 ; made up of Prat^apati's
body, 290; three thousand ad-
ditional marked bricks consti-
tuting the highest form of the
bird's form and plumage, 303;
the one brick, Akshara, Agni,
the Brahman, 343; are Praya-
pati's lights, 349 seq.; bricks are
threefold in respect of gender
(sex), 364 seq. ; the fire-altar
consists of three bricks, Rik,
INDEX TO PARTS III, IV, AM) V.
543
"i pus, ami Siman, having for
their foundations the gold plate.
the gold man, and the lotus-leaf,
374 1 on tomb, Y. 434, 435.
ish/apurta, V. -87 n.
ish/i, (i.e. kamyeshrf) performed in
a low voice, IV, 248.
island, neither earth nor water. V,
^497-
itihasa, legend regarding battles be-
tween gods and Asuras not
true. V, 14 ; to be studied, 98 ;
is the Veda of water-dwellers,
^369.
itihasa-purana, to be studied, V, 98.
joy (ananda), is the soul (of know-
ledge and life). IV, 339, 340.
jujube (fruit of Zizyphus Jujuba),
three varieties of, used in the
Sautramawi, V, 214, 215, 219.
Ka, Pra^apati, III, 173, 175, 221;
V, 86; IV, introd. xiv; the
four rites relating to Ka, IV,
3 34 seq.
Kadraveya. See Arbuda.
Kaikeya. See Ajvapati.
fiTakra. See Revottaras.
Kakubh metre, in the form of it bulls
were produced, IV, 38; is the
pra^a, 88.
kaleya-saman. Ill, introd. xvi.
kali, die, III, 107; dominant over
the other dice, 10S.
Kalpa (prospering) oblations, with
which the Vasor dhara con-
cludes, IV, 220.
kama, III, 163.
£amasa enps, III, 114.
Kampila, V, 321, 322.
kamyesii/i, performed in a low voice.
IV, 248 n.
/aiidramas. See moon.
Kahkatiyas, instructed by SaWilya
in the sacrificial art of the fire-
altar. IV, 254.
Kawva, saw the cow of plenty and
milked her, IV, 203 ; his her-
mitage NaV/apit, V, 399.
kapala,potsherd, of broken ukha, III,
263.
kapott (kapotin), a particular form
of a tree, 123.
/fcapya, a dish, V, 220.
ATarakadhvaryu, IV, 15, 129.
A'araka/j, III, 171. 17 s.
Karoti,- tbereTura Kavasheya built
a fire-altar, IV, 279.
karshmarya (gmelina arborea), a
Rakshas-killing tree, III, 373.
karfikara (? v. rtebra), V, 165.
Ka.cya (of the ECajis), V, 401.
Kajyapa, all creatures descended
from him, III, 390; officiates at
Sarvamedha of Vijvakarman,V,
421 ; — the Karyapas, a family of
priests, IV, 345 n.
/fcaturdaja-stoma, gained bv Vasus,
III, 40.
£aturmisya, seasonal offerings, insti-
tuted by the gods, III, 47 ; he
who oilers them eats food, every
four months, in the other world,
IV, 299 ; — esoteric remarks
upon them, V, 74 seq. ; by them
Pragapati fashioned for himself
a body, 74 ; amount to the year
and the Mahavrata, 78 ; are the
year, 309; Mturmasya victims at
Ajvamedha, 309, 383; seasonal
animal sacrifices, 402.
/(■aturviwja, fust day (after opening
day) of Sattra and formerly
one of the three 'great rites ' of
the year, V, (139), 144, 156,
167.
^aturviwja-stoma, is the womb, the
year, IV, 64 ; through it, con-
nected with Vasus and Rudras,
the four-footed are freed from
death, 68.
/•atush/oma, is the stay, support,
Vayu, IV, 66 ; connected with
Savitri and Brihaspati, frees
the quarters from death, 69 ; V.
78, 329; is the Kr/ta an
dice, 330; the highest of stomas,
332 ; Gotama's Stoma, 375.
/'Utu.i&itvariw.ta - stoma, connected
with Yavas and Ayavas, frees
creatures from death, IV, 69;
is trish/ubh (4 and 11) and
thunderbolt, 85.
/fatustriwjja-stoma, is the range of
the ruddy one (sun), the year,
IV, 65.
Xatvala (pit), is the same (in cubit
extent) as Agni (fire-altar), III,
309; arka-leaf thrown in, 166;
is fire, 166; is the place for
cleansing, V, 489 n.; between
544
JATAPAT1IA-BRAHMAJVA.
it and the Agnidhra is the gate
of sacrifice, .197.
Kauravya. See Balhika.
Kausalya, V, 397.
Kaiuainbcya, (? a native of Kau-
jambi). See Proti.
Kausnya. See Surravas Kaushya.
Kausurubindi. See Proti.
Kavasheya. Sec Tura Kavasheya.
keepers, of sacrificial horse, V,
355-
Kelaka SaWilyayana, a teacher, his
views regarding Agni, IV, 364.
Kejavapaniya, III, introd. xxvi, 126
seq. ; stomas of the three
savanas (ekaviwja, saptadaja,
paw^adaja), 127 ; may conclude
the Ragasuya, 129; Shodajin
forms part of Kejavapaniya
Atiratra, IV, 405.
Kejin, a noble race, as performers
of a Sattra, V, 131 ; exist to
this (the author's) day, 134.
khadira (acacia catechu), throne-
seat thereof at Abhisheianiya,
III, 105; is the bone, V,
373-375-
Mandasya bricks, are the metres
and cattle, III, 414 ; IV, 2 ;—
of second layer, IV, 36 ; — of
third layer, 51 seq.;— of fifth
layer, 87 seq., 92, 99, 109 seq.;
are Pra^apati, 114.
Kh&ndika. Audbhari, a Kshatriya,
skilled in sacrificial matters, V,
131.
X7.>andoma days, V, 156 n.
khara (mounds), III, 10; V, 452 n.,
485, 489.
khila (unploiighed ground) between
two cultivated fields, IV, 54.
kikasaA, breast-bone, V, 164 n.
kim-purusha, II I, 409.
kinc, are man's form (wealth), V,
261.
king, he and jrotriya upholders of
the law, III, 106; if weaker
than priest he is stronger than
his enemies, 110; king, when
consecrated, is entreated by
people (for blessings), IV, 220;
only he becomes king whom
other kings allow to assume
royal dignity, 224, 229, 233,
247 ; are realm-sustaincrs, 229;
maintains his rule by offspring,
230; kings both combine and
keep asunder, V, 41 ; can op-
press the Brihmana, but fares
the worse for it, 286 ; when clad
in mail performs heroic deeds,
300; cannot rear cattle, 326.
King-makers, the non-royal, heralds
and headmen, V, 304.
king's brother, III, no.
king's son. See ragaputra.
Xiti, layer of altar, five, III, 150,
191 ; IV, 147, 204 ; seven, III,
*49, 253, 358 ; IV, 205; five,
six, or seven, IV, 96; or
three, 97; — by whom 'seen,'
and what their ancestry, III,
1 86 seq., 190 ; are the seasons,
IV, 96 ; — are sacrificial food,
whence the first is sprinkled
with ghee, III, 356; the first is
'led forward' on red ox-hide,
256> 257 ; — building of first
layer, 362 seq. ; is the earth
and the spring season, and the
feet, 386 ; IV, 1 seq. ; plan, 17 ;
— second layer, 2 2 seq. ; seen
by the gods and laid down by
Ajvins, 23; plan, 24; is nest-
like, 25; is the space between
earth and air; and the summer-
season, 29 ; the part between
feet and \\ aist, 30 ; — third layer,
41 seq.; seen by the gods, laid
elown by Inelra and Agni, and
settled by Vijvakarman, 41;
plan, 48 ; is the air, and rainy
season and autumn, 49 ; is the
belly, 138; the waist, 149; —
fourth layer, 58 see]. ; is the
Brahman, 59 ; upholds heaven
and earth, 59 ; is the space
between air and heaven, and
the winter-season, 70 ; the part
between waist and head, 71 ;
between waist and neck, 149;
plan, 71 ; is the larger of the
Brahman, Pragapati, the 2?/shis,
Yayu, the Stomas and vital
airs, 81, 82; — fifth layer, 82
seq. ; is the shining (virag)
heaven, 82; the fifth (including
sixth and seventh) is the head
and dewy season, 1 27 ; plan, 98 ;
the filth is the neck, the sixth
the head, the seventh the vital
airs, 149 ^symbolical meanings
INDEX TO PARTS III, IV, AND V.
545
of layers, 147, 148 ; ditto as
regards the bodily parts, [48,
149; tlir layers of brick are
the immortal, and those of
earth the mortal, parts of Praga
pati's body, 290; the mortal
ones enclosed in the im-
mortal, and made immortal,
290, 29 i ; the seven layers, 291;
how the six layers of brick, and
six of earth, correspond to the
vital airs and the mortal parts
of the body respectively, 292
seq. ; each layer of bricks and
earth takes (or represents) one
month, 318.
Xitra, name of Agni, III, 161 ; IV,
269 n.
Xitra-saman, III, 369 (corr. IV, 146).
/•itya, III, 151 seq.
k//'pti, (six) formulas and oblations,
III, 30.
knee, consists of two plates (bones),
V, 500 ;— knee-high, IV, 158;
V, 249 ; lifting of sacrificer on
throne-seat, 254.
knife, for slaughtering the horse is
made of gold, that of paryahgyas
of copper, and that of the others
of iron, V, 303.
knife-paths, V, 326.
knowledge, superior to brick-built
altars, IV, 380; by knowledge
one ascends to where all desires
have vanished, and all sacri-
ficial gifts and mere rites do not
attain, 389.
Koka, son of king So/za, V, 400.
Kosha, a priestly race, IV, 392 ; cf.
Sujravas Kaushya.
Kraivya, the Pa«£ala king, performed
the Ajvamedha, at Parivakra,
V, 397-
kranta, one of Vishnu's steps, III,
96.
Kratusthala. the Apsaras, is an in-
termediate quarter (?N.E.), or
(Agni's) battle, IV, 105.
kr/'muka tree, how produced, III,
254 ; wood red and sweet, 254 ;
has no ashes, 255.
kr/'ta, dice, III, 107 ; V, 330.
Kri\ i, old name for Pa/7X-ala, V, 397.
krivi (vv. 11. kavi, krayi), III, 98.
Kshatra, nobility, connected with
South region, trishfubh, br/'hat-
saman, pa#£adaja-stoma, sum-
mer, III,9i: (political power)
concentrated in one. 248 ; con-
nected with Indra-Vislwu, and
freed from death through pa»-
£ad&ra-stoma, IV, 68 ; Indra
its lord, 74 ; is the eater among
the people, 125, 1 32, 242 ;
attaches to a single individual,
132, 241 ; stands, as it were,
210; is built up by (social)
layers, 242 ; Indra created as
Kshatra, 342 ; established on the
Vi.r, V, 4 i ; produced from out
of the Vij, 225 ; produced from
out of the Brahman, 227 ; not
to be detached from the Yi.r,
228 ; Sacrificer consecrated by
the Kshatra (a Kshatriya), 253,
254 ; takes no delight in the
priestly office, 286 ; spiritual
lustre takes no delight in the
Kshatra, 286.
kshatra-dbr/ti, III, introd. xxvi, 129.
Kshatriya (cf. nig-any at, and Vij, III,
100 ; followed by the other
three castes, 226 ; Brahmana
and Kshatriya, never walk be-
hind Vaijya and Siidra, 227;
Kshatriya and Purohita alone
complete, 259 ; are everything,
260 ; — Kshatriya destroys ene-
mies and raises his relations,
260 ; grants settlement with
approval of clan, 299 ; deprived
of the Soma-drink, IV, 345 n. ;
his world is the earth, V, 133 ;
remain Kshatriya in heaven, 250;
Kshatriya consecrates Ksha-
triya, 254 ; whilst sacrificing
becomes a Brahmawa, 348.
kshattr/', chamberlain, one of the
ratnina/j, II I, 6 1 ; is a prasavit/v,
61 ; addresses the Palagali, V,
387.
kshetrapati, — prayug-a/w havis (pap)
to, III, 1 25.
kshipra, one-hfteenth part of a mu-
hurta, V, 169.
kshipra-jyena (?the quick eagle),
produced from the amr/'tavaka,
IV, 370.
kshuma (v. 1. kshupa), name of an
arrow, III, 88.
Kubera Vauravawa, king of the
Rakshas, V, 367.
[44]
n n
546
DATAPATH A-BRAIIMA2VA.
Kulnl. pan offered to her, (the ex-
treme end of.) one of the four
regions, IV, 264.
Kumara (the hoy. Agni), born from
l shaSj III, 159, 160.
kumhlii, pot, III, .'70; perforated
with a hundred holes, V, 220,
; n.
kumbya (Pan explanatory passage),
V, iot.
kuntapa, V, i64n., 374.
kur£a, a (gold) stool for Sacrificer,
V, 360.
kurma, etymology, III, 390; the
same as kajyapa, 390.
Kurukshetra, — Pururavas wanders
about in Kurukshetra, Y, 70;
is the gods' place of divine
worship, 44 1.
Kuru-paȣala, III, 124; V, 51.
kurupirangila, V, 389, 390.
kuja-gras^, garmi Ql made thereof,
worn lor purification, III, 31 ;
is pure, 32, 356.
Kujri Va^a.navasa (Gautama), a
teacher, IV, 34511., 390.
kya, (belonging to Ka), IV, 334
seq. ; is the food of Agni, 342
seq., 347 seq.
ladder inbraya/zi), leant against sa-
crificial posl and mounted by
Sacrificer and wife, 1 1 1, 32.
lakshman, mark, — is lucky on right
>idc of (bod) ofi man, or left
side of woman. I V, 81 ; mark
in mouth lucky, 81 ; lucky on
any side, 95.
layer, of altar. Sec /il i.
lead, piece of, put on tiger's skin and
kicked off, III, 91 ; compared
with gold, 92 ; originates from
Indra's na\ '-I. Y. 215; with
lead malted rice bough) at Sau-
tramani, 2 19.
league, a thousand, the farthest dis-
tance, IV, [63.
leg, — arms and legs consist of
twenty-live parts eai h, IV, 325;
parts of leg, V, 75.
life,— of gods longer than men's, III,
; 1 1 : lite (a\ us) and vital air the
highest (endowments), IV, 144;
life (ayus, vitality) the same as
vital air, 143; is food, 196; life of
a hundred years is immortality,
299 ; gains the immortal light,
heaven, 32^; therefore one
must not shorten one's life,
323 ; consequences of shorter
lives. 323, 324 ; it requires many
sacrifices to gain one day or
one night (of life), 324; life is
to this world what immortality
is to the other, 327 ; those who
do not become immortal come
to life again, and become the
food of Death time after time,
357> 358 ; retribution in future
life, V, 109 seq.
lifting-sticks (japhau or panjasau),
V, 45-; are heaven and earth,
476 ; therewith Pravargya pot
is lifted, 477.
light (ru£), is immortality, III, 383;
IV, 238.
lightning, is the teat whence the
'shower of wealth' flows, IV,
221; one of the six doors to the
Brahman, V, 66, 67; a terrible
form of rain. 261.
lightsome (ruhmati) oblations, (to
Agni and Varuwa), IV, 237-239.
limbs, dependent on vital airs, III,
151; IV, 19; — thirty of the
body, IV , 167. 222; are tripar-
tite and furnished with two
joints, V, 77.
lines, three drawn round for pro-
tection, III, 212; on bricks,
IV, 137.
lion, produced from Soma flowing
from Indra's nose, III, 131 ; is
vigour, produced in the form of
the ati///>andas metre, IV, 38.
liquid, — the means of drinking off
one of two liquids mixed to-
gether, Y, 223.
liquor, spirituous. See parisrut, sura.
logeshfaka (clod-bricks), III, 315.
loka, space and world, III, 1S0.
lokampri/za, brick, is the peasantry,
III, 153 ;— of Garhapaiya, 30S;
■ — their number on hi e-altar,IV,
41; two laid down in corners
and thence filling up of layer,
22, 41, 58, 82 ;— is the sun, 96,
131,1 34, r 35 ; the nobility, 132,
242 ; is the body, 134 ; the vital
air, 13's when made milch-
cows by the gods, stand with
averted faces, having received
INDEX TO PARTS III, IV, AND V.
547
no names. 174 ; therefore called
'\iras'.' 174; io.Soo in fire-
altar 1 10.701 in Ahavaniya, .• 1
( i.uiiapaty.i. 7S dhishnyas), 357,
360; it is the gold man in the
sun, and the one brick (? ak-
shara) in which the lire-altar
results; also the man in the eye,
whence two lokampr/«as are
laid down, 369 ; Agni the one
lokampr//.a, 381.
long-haired man (eunuch), III. 9, 90.
lost thing, recovered by tillering
to Heaven and Earth, Vayu,
and Siirya, Y, 347.
lotus-flower, and plant, — golden
flower as lee. III. 115 seq. ;
its leaves a symbol of sky and
stars, its seed-stalks of the air,
and its suckers of the earth,
117; lotus plant means the
waters, 364.
lotus-leaf, placed on antelope skin,
III, 215; is speech, 215; the
sky, ;i6; the womb, 222;
placed on Ahavaniya site, 343 ;
Agni found on lotus-leaf by
white horse (Praj-apati), 360;
lotus-leal a- womb, laid down in
centre of altar-site under first
layer, 363 ; means water and
earth spread out thereon, 364 ;
(pushkarai, the essence of wa-
ters, made a stronghold by the
gods for Indra, 365 ; represents
the waters, Agni's maternal
womb. IV, introd. xx ; marks
the commencement (womb) of
altar, 44, 118, 119 ; is the im-
mortal light, 365 ; is the light
of the sun, and both are the
black of the eye, 367, 368 ; is
the foundation of the saman as
one of the only three bricks of
which the altar consists, 374.
lute, — played to one is a form (sign)
of wealth 1? distinction), V, 285;
a Brahma//a and a Ra^anya play
the lute and sing praises of
Sacriticer at Arvamedha, 285
seq., 356 seq.
lute-players, masters of, Y, 362 seq.,
372.
Madhava, second spring-month, III,
3S6.
N
Madhu, the sweet doctrine (brah-
mana 1, V, 444 n., 471.
Madhu, first spring-month, III, 386.
madhu-graha, 111, n; held by
Yai.tya or Ra^.inya, 29 ; pre-
sented to the Brahman priest,
29.
Madhuka Paifigya, remark on animal
sacrilice,Vi 22.
Madhyandina-pavamana (at Vaga-
peya), 111, 8.
Magha, month suitable for erecting
of sepulchral mound, Y, 423.
maghavat=makhavat, Y, 443.
Mahadeva, Y. 81.
Mahad uktham, IV. introd. xxv ; in
bird's shape, xxv; no seq.;
(? a different recension, 11 1 n.,
16811. i; the iSatarudriya ac-
counted to be equal to it, 168,
273 : an < cean of rite, 278 ; not
to be recited for another, 279,
367 ; fire-altar, Mahad uktham.
and Mahavrata are the Sacri-
ficer's divine, immortal body.
279; — 28 1 seq.; originated from
the vital fluid (rasa) of Praga-
pati's dismembered body, 282 :
the Hotri thereby puts Pra#a-
pati's vital fluid into the Soma-
cup, 283 ; it is equivalent to all
the rite, 283 ; is a bird-like
body, 286 ; is the sky, speech,
the body, 286; thereby the
Hot//' puts flavour into the
Mahavratiya cup, 346 : is the
orb of the sun, 366 ; triad, Agni,
Arka, Mahad uktham, Y, 1 7 j ;
— cf. uktha.
mahanamni verses, III, introd. xx.
xxi.
Mahan Deva/>, a form and name of
Agni, is Prag&pati, III, 160.
mahas (wealth, or joy), as a formula
pronounced after the Agnihotra,
V, 126.
Mabfuala G'abala, instructed by
Dhira Sataparoeyaon the nature
of Agni. IV, 331, 393; (? the
same as Prajfrinajala Aupa-
manyai. $93 n., 395.
Mahavira pot (Vishnu and the Sun),
etymology. V, 443; making of,
447 seq. ; its form, 454; anointed
with yhee, 462 ; is revered (as
the sun), 469.
11 2
54S
SATArATIIA-BRAIIMA.YA.
Mahavrata, I\', introd. xxv seq. ;
1 10. 16S; the last day (before
concluding day) of Gavam
ay. mam, and formerly one of
the three great rites of the
Sa'.tra, V, (139), i44< 167.
Mahavrata-saman, in bird's shape,
IV, introd. xxvi, 1 10 ; an
ocean of samans, 278 ; not to
be chanted for another, 279,
367 ; fire-altar, Mahavrata and
Mahad uktham are the Sacri-
ficer's divine, immortal body,
279; thereby the Udgatri puts
Pra^apati's vital fluid into the
Soma-cup, 282 ; is equivalent
to all (other 1 samans, 283 ;
composition of (Gayatra, Ra-
thantara, B/v'hat, Bhadra, and
Ra^ana-samans), 282, 283 ; is a
bird-like body, 286 ; is the air,
breath, 286; the vrata of the
great one (Agni), 142 ; thereby
the CJdgitri puts flavour into
the Mahavratiya cup, 346 ; is
the light of the sun, 366.
mahavratiya-graha, I\', introd. xxvi,
282 ; by offering it, the Adh-
varyu puts the vital fluid into
Prajapati, 284 ; is Prajj-apati's
food, 346 ; is offered with
' vausha/,' 202, 346.
mahendra-graha, belongs to Indra,
111, 13, 17; — drawing of, 41,
81, 113.
mahiman, two Soma-cups (drawn for
PrajSpati) at Ajvamedha, day
and night, IV, 401 ; V, 327; ma-
himan, is royal power, 327; the
first drawn in gold vessel, 391 ;
the second in silver vessel, 39 |.
mahishi, first wife, III, 238; lies
down near the sacrificial horse,
V . 386 ; addressed by Brahman,
386.
Mihitthi, III, 175 ; IV, 105-8, 27r.
maiden, — beautiful maiden is apt
to be loved (by men), V, 295 ;
given as dakshini, 402.
Maitravaru«a, his hearth, III, 80, 81 ;
sterile cow his fee at D&rapeya,
119; is under Hot//', V, 137 ; is
the mind of the sacrifice, 245.
maitravaruna-graha, III, 6.
Makha, is the sacrifice, III, 233;
Vish«u, V, 443 ; his head re-
stored, 450 seq.; — Makha
Saumya, 45 \.
male, is pre-eminently endowed
with power, IV, 230 ; m. organ.
(of three parts ', V, 19 ; has one
joint, 19.
malt, of rice and barley, V, 219,
223 n., 240.
man, — is skinless, III, 32 ; men be-
long to Vishnu, 54 ; lives up to a
hundred years, 93, 135, 405 : V.
261, 275; has a hundred powers
or' energies, III, 93, 135; Y,
275; is born into a (future)
world made by him, III, 18] :
the sham-man his sacrificial sub-
stitute, 197; is a fathom high,
309 ; is Pra^apati, 309 ; man's
life shorter than the gods', 344 ;
tends upwards by his vital airs,
368 ; is not held down by food
and breath. 379 ; man's human
form is clay, 382 ; men have
their birthplace in the west
(the Garhapatya), 389 ; man
created from Pra^Ipati's mind
(manas), 402; is the first and
strongest of animals, 402 ; is
produced in the shape of the
pankti, IV, 38 ; (male) is lucky
if marked on right side, 31 ;
single man has many wives, 230;
man with upstretched arms the
measure for the fire-altar, 305 ;
that is his highest measure, 305 ;
fivefold (by food, drink, excel-
lence, light, and immortality),
326, 327; when man dies he,
by his five vital airs, passes into
fire, sun, moon, the quarters,
and the wind, and becomes one
of them, 333; must not eat food
in the presence of his wife, 369 ;
man at the end of sexual union
becomes apathetic and sleeps,
370 ; is king Soma, V, 6 ; of
sixteen parts, 20 ; man is born
thrice (through birth, sacrifice,
and death), 23, 24 ; daily offer-
ing to men (by entertaining
guests), «/t : black, yellow-eyed
man (Wrath) between two
women (Belief and Unbelief) in
North-East quarter, 110-112 ;
man's thought taken by sun
(whence saying, ' the divine
INDEX TO TARTS III, IV, AND V
549
thought protect thee, not man's
thought!'), 130; man as the
year (year's sattra), 144, i.;s,
168 seq. ; man does not know
clearly the way to heaven, 305;
men the subjects of Manu Vai-
vasvata, the Rik their Veda, 362.
man in the eye. See eye.
man in the sun. See sun.
manas. See mind.
manthin (graha), III, 6; puroni/t
formula oi, in: produced from
aiVa-saman, and from it the
ekaviw.a-stoma, IV, 10.
Manu. is Prajjapati, III, 250; car-
ried by the earth (his wife, a
marc, V, 466.
Manu Vaivasvata,kingofmen,V, 361.
Manutantavya. See Saumapa.
Manyu, the one god who did not
abandon Pragapati, IV, 157; be-
comes Rudra, 157.
mare, brings fortli within a year, V,
1 2 : mare with foal the dakshi/za
at Sautramani, 218, 222 ; mares
enclosed to make the sacrificial
horse whinny, 306.
Margaliya hearth, at Agni£ayana
constructed of six bricks (the
seasons, the Fathers), IV, 243 ;
used for cleansing, V, 490.
mark, on body. See lakshman.
marrow,— the formula used in laying
down the brick is the marrow,
IV, 20 ; is the light of man's
body, 327 ; is the Yaimshmati
bricks, hence 360 parts of mar-
row in the body, 3S7 ; V, 169.
marud-netraA (deva/j), seated in the
north, III, 49.
Maruts, — (uggeshaT)) offering of ste-
rile cow to, III, 13; are the
peasantry (vij), 13, 34, 61 ; stay-
ing on Ajvattha tree, 34, 84 ; by
seven syllables gain the domes-
tic animals, 40; seven-kapala
cake to, 61 ; rathavimoXaniya
oblation, 101 ; dappled cow
their victim at oblation of teams,
125 ; Adityas and .Maruts con-
nected with embryos, and
pa&tavimja-stoma, IV, 68 ; lords
of the north, 102 ; connected
with Soma, ekaviwzja - stoma,
nishkevalya - jastra, vairaja -
saman, 102 ; Vasus, Rudras,
Adityas, Maruts, Yi.tve De
build on different sides of altar
(E. S. W. X. Zen.), 118; rule
over rain, 170; seven cakes of
seven kapalas to them, 208 seq.;
these are the vital airs (of Vaij-
vanara, the head), 209; they are
the vij, 210; their cakes offered
to sitting, 210 ; with the hand,
with Svaha (without a proper
anuvakya and yag-ya), 211 ; are
the rays of the sun, 212; the
stormy (region), the troup of
the Maruts, is the air, 236 ; are
the guardians of one of the four
regions, V, 359 ; Maruts, as
guards-men of king Marutta,
397 ; animal sacrifice to, 402 ;
Maruts, as the people, surround
the (samrag-) Pravargya, 466.
Marutta Avikshita, the Ayogava
king, performed the Ajvame-
dha, V, 397.
marutvatna-jastra, connected with
Varu/za, the Adityas. the west,
&c, IV, 1 or, 102 ; on second
day of Ajvamedha, V, 379, 380.
mate, makes man complete, IV, 132 ;
is one half of one's self, 132.
Matsya Sawmada. king of water-
dwellers, V, 369 ; cf. Dhvasan.
Maudgalya. See Naka Maudgalya.
Maya, — as such, Asuras serve the
divine Purusha, IV, 373.
Menaka, the Apsaras, is the southern
quarter, or heaven, IV, 106.
metres, — connected with the Brah-
man, &c, III, 91 ; Gayatri,
Trishfubh, GagatT, Anush/ubh,
201-202; immortal metres, 203 ;
identified with the white and
black hair of the black antelope
skin, the rik and saman, 266 ;
mounting of those four metres
(representing the worlds), 276,
277; are vital sap, 352; the
oceanic (samudriya) metre, 352 ;
the seven, 353; IV, 277, 314;
looseness in calculating, 111,353;
are life— ustaining gods, IV, 32 ;
the cattle become metres, 36 ;
different kinds of metres, 36
seq.; are cattle, 45 ; and food,
87 ; the eight defined and the
undefined ones, 53, 88 seq. ;
etymology, 87 ; the ££andasya
55°
SATAPATHA-BRAIIMAA'A.
bricks representing the ten
principal metres, 109, 110;
seven, increasing by four (syl-
lables), 212 ; these are the seven
vital airs, 327-9 ; the different
metres and deities identified
with parts of body, 330, 331;
do not fail by excess or de-
ficiency of one or two syllables,
V, 157.
milch-cow. — the bricks of altar are
made such, IV, 172 ; in the other
world one will get many such
by the Brahman, the Yagus,
173; with call given as dakshina
for Aditi's pap at Sautrama/;i,
V, 268.
milk, — used with consecration-water,
III, 78 ; is breath (life), 245 ; laid
in female, 245, 311 ; milk from
black cow which has a white
calf, offered to Agni, about to
be laid down on tire-altar, IV,
200; milk is breath, 200; is
vital sap, 201 ; milk (cups of)
at Sautramani represents Soma,
and the Kshatra, V, 225,228;
cups of milk there to Ajvins,
Sarasvati and Indra, 240, 2 4 r .
milking-bowl (pinvana), made, V,
454 seq. ; milked into, 475.
milking-pail (dohana), — milk ollered
from it, IV, -00.
millet, originates from Indra's hair,
V, 215.
mind (soul, manas), — everything
gained by it, III, 100; union
of Mind and Speech, 149 ; is
Sarasvat, 398; is the foundation
of the body, 270; the first of
vital airs, 102 ; in it all the
vital airs are established, 402 ;
originates from V&yu, in right
side of body, IV, 6 ; from it the
summer is produced, 6; is one
only, 7 ; is the moon, 1 1 ; from
it speech is produced, 1 1 ;
sustained by the circulating
vital air (vyana), 15; is the
fifth to the four vital airs, 73 ;
mind (-metre) is Pra^apati, 88;
■ of the five divisions of vital
air in the head, 190; Manas as
Gandharva, with Rite and Sa-
mans as Apsaras, his mates, 233;
Mind alone existed in the be-
ginning, 375 ; thence the other
four vital airs (speech, breath,
the eye, the ear), and after
them work and lire, were evolved
each one from the preceding one
by worshipping with its thirty-
sixthousand Arka-fires, 375seq. ;
Mind preceded and created by
Death, hunger, 402: thelibations
toMindandSpeech(Sarasvatand
Sarasvati) are such to Full and
New moon, V, 28, 31, 32, 35;
Sacrificer is mind, manifested
in speech, 262 ; what is thought
in mind is spoken by speech,
and heard by ear, 263; is the
overlord of vital airs, 504 ; all is
gained thereby, 507.
mithuna, not to take place during
diksha, III, 185 ; or prior to
maitravaruwa curds, 186.
Mitra, — by one syllable gains trivr/'t-
stoma, III, 40 ; is the Brahman,
67 ; to him belongs wood broken
oil" by itself, and naturally pro-
duced butter, 67; the larger rice-
grains, 68 ; what is cooked by
hot steam, 68 ; injures no one
but is every one's friend, 68 ;
Mitra Satya, pap of namba seed
to, 71 : prayugaw havis (pap),
125 ; Mitra is the breath, 230;
(together with the Vasus) mixes
the clay, 231 ; is the wind, 245;
the out-breathing (prawa), IV, 68 ;
takes Sri's noble rank (kshatra)
and receives (mitravinda) ob-
lation (pap), V, 62-5 ; the ninth
of the ten deities ('all the gods')
receiving oblation of dn>p>,
281.
Mitra-Br/haspati, a pap to, III, 66 ;
are the path of the sacrifice, 67.
Mitra - Varuna, — are anointed as
kings by the gods, III, 73 ; to
them the R%anya belongs by
his arms, 88, 93 ; are dhr/'ta-
vratau (upholders of the sacred
law), 89; mount the chariot
and thence behold Aditi and
Diti, 93 ; are the directors (pra-
jastarau), 99 ; dish of clotted
curds (payasya) to them, 105,
186 ; (pa/Kabila) dish of clotted
curds (payasya) on north part of
vedi, 1 20, 121; Adhvaryu's fee
INDEX TO PARTS III, IV, AM) V.
551
for it sterile cow, r 22 ; — are the
out-breathing (prana) and up-
breathing 1 udana), 1:2 ; V, 181;
connected with rain and wind,
and the ekaviwja-stoma. IV,
68 : payasya to, is a divine
mate for Sacrificer (since prior
to it he must not touch woman 1.
270: this payasya is seed, put
into Pragapati, 270: are this and
the other worlds, V, 268 ; the
prana and apana, 269 ; offering
of barren cows, 402 ; seasonal
animal sacrifice, 402, 411.
mitravaruna-netraA (deva£), seated
in the north, III, 49.
Mitravinda, form of sacrifice (ten
oblations), V, 62 seq.
month, — twelve or thirteen in the
year, III, 119; a thirteenth,
182 ; has sixty days and nights,
184 ; the year their ruler, IV,
74 ; the thirteenth is Agni's
trunk, 167 ; the thirteenth is
the year itself, V, 247 ; is an
excrescence of the year, 276.
moon, — slain when set at liberty,
III, 45; is VWtra and Soma,
45; ( Afandramas 1 how created,
149; is seed, 149; the Vijve
DevaA placed with moon in the
quarters, 150; is Prag-apati, 178;
dwells on earth at new-moon,
17S; slaughtered by the gods
at full-moon, 178; is Vr/'tra,
178 ; one of Agni's forms, 230 ;
is the hook or point to which
the year is linked by the seasons,
269 ; created with the regions,
286 ; sun and moon Pragapati's
eyes, the moon the eye on which
he lay, hence much closed up,
313 ; is Soma's highest glory in
the heavens, and causeshim tobe
celebrated there, 355 ; is mind,
and becomes (or gives birth to)
speech, IV, 11 ; is the year and
all living beings, 54 ; is the
(thunderbolt and) pa;7Xadaj.i-
stoma (because of its waxing
and waning fifteen days), 62 ;
is the tad of Agni-Pragapati,
the altar and universe, 179 ;
the essence of oblations goes up
tc the moon, 179 ; (ATandramas),
as Gandharva, with the stars as
Apsaras, his mates, 232 ; when
the moon sets it enters the
wind, 333; is Aditya's (Agni-
Pragapati's) food, 349; is king
Soma. 549; V, 6, 9, 10; is the
ascended Pragapat i-Sacrificer,
made up of all existing things,
[V, 354 ; is the bolt of the gate
of sacrifice, V, 1 ;' the heavenly
dog watching the Sacrificer's
cattle (to seize them), 10; the
hare-marked one, 10; full and
new moon variously identified,
30 seq. ; moon (Soma) is the
Ajvamedha, 33, 34; the moon,
one of the six doors to the
Brahman, 66, 67 ; his light taken
by the sun, 130; represented
by piece of silver tied to a
darbha plant and taken east-
wards, 196; is born again and
again, 315; the type ot vitality.
315; is the spotless Brahman
(masc), 317, 318; Sandra (the
regent of the regions or of Uie
Nakshatras?) is the Self of the
gods, 505.
mortals, created from lower (down-
ward) vital airs, II I, 150; IV, 289.
mortar and pestle, put in first layer,
III, 393-396; mean food, 393
seq. ; the mortar is the womb,
the pestle the jLrna of the Agni-
animal, 400 ; IV. 2.
mother, bears son on her lap, 111,232.
mouth, — peculiar mark in mouth is
lucky, IV, 81 ; (parurit) reach-
ing up to mouth, 159; lifting
of sacrificer on throne-seat up
to the mouth, V, 254.
mr/'tyumohini, the first four stoma-
bricks of fourth layer, IV, 59 n.
muhurta, a fifteenth part of the day
(and a thirtieth part of day
and night), IV, 351 seq.;
10,800 in the year, 352 ; V,
169; in each muhurta a four-
score of syllables completed to
make up the trayi vidya, Praga-
pati's body, IV, 353; consists
of fifteen kshipras, V, 169.
Muw/ibha Audanya, discovers atone-
ment for slaying of Brahmawa,
V, 341.
mu%a-grass, layer of it put in fire-
pan, as the womb, III, 251.
55?
.9ATArATIIA-r.RAIIMA.tf A.
nabhas, tlic first rainy month, IV. 48.
nabhasya, the second rainy month,
[V,
Na./apit ( Kanva's hermitage), V, 399.
nada-verse, IV, 1 13.
nadipatri, III, 75.
Nagnagit, -Svargit Nagnagit (or
Nagnagita), the Gandhara (a
ra^anyabandhu), IV, 21.
Naka Maudgalya, a teacher, V, 201.
nakasad, bricks of filth layer, are
the gods (seated on the firma-
ment I, IV, 97 seq. ; are the
four priests with the Sacrificer,
103; are the (Sacrificer's) Self,
104 ; the regions, 104.
nakshatra, III, 19; Agnyadhana not
to be performed under a
special nakshatra, V, 1 ; single
nakshatra, 423; arc a place of
abode to all the gods, 505 ;
(ATandra, or Varuna? their re-
gent), 505, 506.
namba (amba) seed, growing on un-
ploughed ground, III, 71.
name, giving of, frees from evil,
III, 159; oblations to names
lot Agni) forming part of the
Vasor dhara, IV, 219; he who
is consecrated (anointed) comes
to have two names, 247 ; form
and name, as two forces of the
Brahman, the former being the
stronger, V, 27, 28.
nameless linger, III, 221, 294.
Namu£i, an Asura. killed by Indra,
111, 92; drinks Soma with
the Ajvins, 135; takes Indra's
Soma-drink and vital energy,
\ . j 1 6 : wins Indra's source of
ngth by means of the Sura-
liquor, 222; is slain by Indra
with foam of water, being
neither dry nor moist, neither
stall nor bow, neither palm nor
list, 223 ; is evil, 22 3 : in his
severed head was S.ima-juicc
mixed with blood, 223; the
ms bring away the Soma
from him, and Sarasvati distils
(pi il . 232.
uawsi-Ciatha/.', to be studied,
V,98.
Nariyaua,- Purusha Narayawa, ex-
horted by Pragapati to sacrifice,
V, 172, 173.
naudhasa-saman, III. introd. xvi.
navadaia-stoma, is heat and the year,
IV, 63.
navel, goes all round, III, 86 ; navel
of the earth (is the place where
ukha is standing), 258 : gold
plate worn by AgniX-it over
navel, 267 ; sun stands over
navel of the earth (or sky). 267 ;
below navel is seed, 267 ; part
(.1 animal above navel is sacri-
ficially pure, 267 ; immortal
part of vital air is above navel,
267 ; the intestinal (channel of)
vital air round about the navel.
IV, 17; navel-high (parijrit),
1 58; the food above the navel
is immortal, below mortal, 285 ;
navel-high, lifting of Sacrificer
on throne-seat, V, 254.
neck (griva/j), consists of fourteen
joints, V, 163.
needle, — copper, silver and gold ones
(or wires) used for making the
'knife-paths,' V, 326, 327.
Nesh///, draws cups of Sura. Ill,
10; leads forth patni, 31 ; gar-
ment his fee at Dajapeya, 119;
is under Adhvaryu, V, 137;
Neshfr* (or Pratiprasthatri)
leads up the king's wives, 321.
netting (jikya), for carrying the
Ukhya Agni, III, 268; is the
regions, 268 ; with six strings
of reed grass, 269 ; is the sea-
sons, 269.
New and Full-moon sacrifice. See
I >arjapGr«amasa.
new moon, thence the sacrifice is
spread, III. 180; the night of
new moon is the gate of the
sacrifice. V, 1: then the moon
comes down to this world, 2;
new moon an additional offering
in honour of Indra for having
slain VWtra (at lull moon), 6.
7 ; is a single nakshatra, 423.
nidhana, — prastava and nidhana, IV.
145, 146.
nidhanavat-saman, produced from
pankti, and from it the agra-
yawa-graha, IV, 11.
night, is a uniter, IV, 89; is the
goodness ( well-being 1 of the
year, as then all beings dwell
together, 326; originates from
INDEX TO TARTS III, IV, AND V
DDO
the darkness arising from the
iras when created, V, 14 ;
means peaceful dwelling, 2S5.
nigrabhya/) 1 water used for moisten-
ing Soma-plants), V, 106: are
the divine waters, 107.
nilaka»/£a, I\', 16 2 n.
nineteen. IV. 74.
ninety, sixteen nineties (of dhr/ti
oblations) are the horse's chain,
V, 288.
nipples, on fire-pan. III, 237.
Nimti 1 evil, corruption), oblation of
led rice to. III. p, ; is this
earth, 43, 322 : pap of black
rice split by Bnger-nails, 65 ;
her bricks and altar, 319 seq. ;
to her belong husks, 320; is
black, 320; south-west her
region, 320; her bricks laid
down in a cleft of ground or
natural hollow, or where no
plants grow. 321: Nimti visits
him who does not offer Soma,
321 ; is sharp-edged. 321; binds
with an iron band. 322 ; of one
mind with Yama and Yami
(Agni and the earth), 322 ; the
awful goddess, 322: the sling
sacred to her, 323 ; in the
direction of Nirriti's region
(S.W. stone is thrown (thereby
expelling all heat and suffering
from the world). IV, 171, 361.
nishka, worn by Sacrificer round his
neck, V, 338; given to Adhvar-
yu. 350.
nishkevalya-stotra and -jastra, be-
long to Indra, III. 1 3, Si ; con-
nected with Soma, the Maruts,
north, Sec, 102 : on second day
of Ajvamedha, V, 380.
niyut 1 team of Vayu), is the up-
breathing (udana), III, 173,
177-
north, connected with Anush/ubh,
autumn, &c, 1 1 1, 91 ; is Rudra's
region, 97; IV, 158; V, 488;
northwards Sacrificer and wile
ascend the sacrificial post, III.
32 : northwards he puts the
Ukhya Agni on the chariot,
290 : paliba branch thrown out
northwards. 299; thither he re-
legates decline, sickness, 348;
hungry people live in that
n -'ion. 348: horse and rain most
plentiful in the north region,
404; is the anushrubh, IV, 45;
the .Maruts its lords, 102 ; Soma
it- protector, 102 ; connected
with ekaviw.ra-stoma, nishke-
valya-jastra,vaii nan, 102;
self-ruling. 46. 102: north side
of altar offering-place to Rudra,
158 ; is the waters and the law,
V, is: is the region of men,
44S; the region of ( the Sacri-
fice's) offspring (or subjects,
people), 4S5.
north-east, standing towards, Praq-a-
pati creates creatures, III, 252,
276 ; is the quarter of gods and
men, 252; IV, 227; there is
the gate of heaven. III, 252;
in that direction one oilers
libations and leads up the dak-
shiwas, 252 ; towards north-
east, the Agniiit stands whilst
holding the Ukhya Agin up to-
wards the east, 272 (275), and
north-east, 280; the Vish«u-
strides made in that direction,
276 ; animals let loose towards
north-east, 239 ; ditto oxen after
ploughing the agnikshetra, 331 ;
ditto white horse, 359; the
direction of the sun, V, 4S5.
nose, a partition between the eyes,
and the persons therein (Indra
and Indrawn, IV, 369.
nostrils, are the path of breath
(praaa), V, 263.
number, the highest and lowest, IV,
172.
nyagrodha (ficus indica), therefrom
consecration ve-sel lor a friendly
Rag-anya to sprinkle, III, 83;
originates from Indra's bones
(and sweet drink), Y, 215, 216;
means sweet drink. 220; takes
root when turned downwards,
317; not to stand near a grave,
427.
oblations, arc flesh, IV, 206.
ocean, lord of rivers, III, 75 ; flows
round the earth from east south-
wards, 301 ; is a moat, 301 ;
flows round, and encompasses
these worlds, IV, 169; flows
from left to right, i 69 ; the
554
SATAPATHA-BRAHMA2VA.
cloudy ocean, the sky, 235 ;
three of Yagus, Saman, and Rik
(Agni, Mahavrata and Mahad
uktham), 278; the year's sattra
likened to the crossing of an
an, V, 145 seq.; (the aerial),
is the wind, 479,
offspring, is all the light, III, 239.
ogress-ridder, is the wind, V, 479.
ointment, for e\es and feet, V, 439.
old ox, old barley, and old arm-chair,
as fee for oblation to Agni
Ayushmat after burial, V, 439.
omentum. See vapa.
one, is speech, IV, 73.
ore, produced from stone, III, (147),
158.
ox, tired out by drawing the cart,
III, 257 ; is Agni, 355; ox will
do for l white) horse in leading
forward Agni, 360; (pashft&avah 1
i- vigour, produced in the shape
of the brihati metre, IV, 38;
born from ot old as a draught
animal, V, 294; holding on to
the tail of an ox, while return-
ing home from burial, 438.
ox-hide, red, for the layers of bricks
t" be put on, III, 355; Ra^anya
shoots arrows at two ox-hides,
IV, 283 n.
padapahkti (metre), is the earth, IV,
pail. See milking-pail.
Paingya, remark of his on the sha</-
ahas, V, 162 ; cf. Madhuka.
palagala, courier, one of the ratnina/>,
III, 64; to him belong skin-
covered bow, leathern quiver,
and red turban, 6 |.
led by chamberlain,
V, .
pallia, 1 In ilea frondosa), is the Brah-
man, III, 53, 83, 25s : V, 221 ;
conse< ration vessel therefrom,
man 1 i" sprinkle, III,
83; resin ol pabua for boiling
water, 229; pala.ra is Soma,
229, 258; site of Garhapatya
swept with palfua branch, 298;
not the Ahavaniya, 343; sacri-
ficial stake to be made then of,
V, 123, 373-375; palfua branch
for sweeping burial-place, 430;
"i PeSj u''-
pa«Xabila pap, consisting of five ob-
lations, III, j 20.
pawXada.wi-stoma, gained by Adityas,
III, 40; connected with Kshatra,
&C, 91 ; at evening service of
Ki.tavapaniya, 127; produced
from antaryama-graha, and
from it the br/hat-p;v'sh//>a, I\',
7 ; is bright, the thunderbolt,
and the moon, 62 ; through it,
connected with Indra and
Vishnu, the Kshatra is fi
from death, 68 ; is the arm, 79 ;
connected with Indra, the Ru-
dras, the south, &c, 101,
paw£a/£uVa, bricks of the fifth layer,
IV, 99, 103 seq.; are the ho-
tras, 103; etymology, 103: are
the (Sacriiicer's) mate, 104 : off-
spring, 104 ; the regions be-
yond the sun, 104: shafts and
missiles protecting the worlds,
104, 105.
Paw/fcala, formerly called Krivis, V,
397 ; cf. 5o«a.
pa;//\ivatiya offering, III, 48.
paz/X-avattiya, III, 48.
pa>}X'avb;;.ta-stoma, is the embryos,
the year, IV, 64 : through it,
connected with Adityas and
MarutS, embryos are freed from
death, 69.
pan£edhmiya, III, 48.
pankti metre, connected with jak vara
and raivata-samans, &c, 1 1 1, 91 ;
produced from winter, anil from
it the nidhanavat-saman, I V, 1 1 ;
is the slow metre, in the form
of which men were produced,
38; ditto bullocks lan.u/uhl,
39; is the upper region, (.5;
consists of five feet; is the ear
lot I'rarapati), 327-329 ; of
10,800 pankti consists the whole
Rik, and of as many the Yajus
(7,200) and Saman (3,600),
352. 3S3-
Para Atnara I lairawyanabha, king
of Kosala, performed the Ajva-
medha, V, 597.
Paramesh/Z'in, — Paramesh/Ain and
Aditya connected with the sky,
the third svayam-at//'//«a, and
fifth layer, III, 188, 190 ; Pra<j-a-
pati Paramesh/£in, lord of be-
ings (bhuta), IV, 76 ; Parame-
INDEX TO PARTS III, IV, AND V.
555
sh/£in takes PragSpati's head
which is sacred to himself, 142:
Paramesh/Ain Pragipatya crea-
ted out of Prag&pati with a life
ofa thousand years, V, 15; the
first who performed New and
Full-moon offering, 15: per-
forms it for Pragapati, as a wish-
granting sacrifice, 15; is the
heavenly waters (? Parganya) in
the highest place, 15.
Parganya, rain-cloud and rain-god,
is Bhava(Agni), III, 160 ; gods
become like him, 277 : licks
the ground and strokes the
plants, 277 ; scarcely born, lights
up everything, 27 S ; is beyond
the reach of our arm<, 278 ;
does not rain in the region
where kimpurusha, &c, are,
412: is the boon-bestower, the
upper region, IV, 107 ; animal
sacrifice to Parganya, V, 402.
paridhi, enclosing-sticks, — on the
middle one the yoking or un-
yoking of the fire-altar is per-
formed, IV, 250, 252; round
tomb, V, 430.
Parikshita. See Ganamegaya.
Parikshitiya, V, 396.
parimad (samans), preceding the
mahavrata-saman, IV, 283 n. ;
are cattle, 288; how performed,
288 n.
paripajavya, oblations, V, 321.
pariplava legend, V, 361 seq.
pari.dsa. See lifting-stick.
parijrit (enclosing-stone), — are the
womb of the tire, III, 301, 34 1 :
the waters (ocean), 301 ; IV,
187, 244 : are the bones, III,
302 : twenty-one for Gfirha-
patya, (301), 308, 344, 359 ;
offering to Rudra on three of
them l the three Agnis), IV,
157: anointing takes place close
to enclosing - stones, 2 7 :
parijrit of dhishwya hearths, are
merely laid down, 244 ; are the
clansmen, 241; represent the
additional height obtained by-
man (with upstretched arms)
standing on tiptoe, 305; a line
dug for them outside (the altar-
ground), 306 ; are of the nature
of nights (protective), 326 ; are
the nights of the year, Praga-
pati's body, ^4, 358 ; three
hundred and sixty for fire-altar,
(261 of Ahavaniya ; 21 Garha-
patya: 7S Dhishnyas), 357-
: are the waters encircling
the earth (the fire-altar), 381.
parisrut (immature liquor), III, 9,
131, 133: originates from In-
dra's generative organ, V, 215;
not to be consumed by Brah-
mana, 260.
Parivakra, a city in Pa/7 fib, V. 397.
parivatsara (second year of cycle),
IV, 21.
parivrikta, discarded wife, addressed
by Hot/v, V, $87.
pariyagv/a, enclosing sacrifices, III, 4.
parwa,— branch, driving away the
calves therewith at new moon,
V, 8 ; — tree originated from
fallen feather of Gayatri, (or
leaf of Soma), 122 ; tree in
the abode (of plants?), 433.
partha-oblations, twelve at Ra-
gasuya, III, 81 ; twelve at
AgniX-ayana, IV, 225 ; are the
year, 228.
parthurajma-saman, V, 333.
partridge (tittiri), springs from Vij-
varupa's head. III. 130.
paryagnikarana, V, 307.
paryangya, victims, at Ajvamedha,
\', 299 n.
paryaya, III, introd. xviii.
paju, etymology, 111, 162: cf. victim.
Pajupati, a form and name of Agni,
III, 159; is the plants, 159.
paju-punWaja, III, 136, 137, 173,
175; IV, 245, 247, 248; their
object. 247 n. ; directions (prai-
shas), 265 ; should belong to
the deities to whom the victims
are devoted, V, 221.
Pa/ava. See Revottaras.
path, two paths, that of the Fathers,
and that of the gods, V, 237, 238.
P.'itliya, the bull, is tin- mintl, I II, 2 18.
patni. See Sacriiicers wife.
patnisaia, IV, 307.
patnisamyaga, their symbolic import,
V, 44-
Paulushi. See Satyayagwa.
PauOTsayana. See Dush/aritu.
paurushamedhika, the central (day),
V, 419.
SATAr.\TIIA-r,RAlIMA.VA.
pavamana - stotra, ■ — (bahish - pava-
mana) is heaven, Y, 305, 306.
pavamant-verse . \ . 2 35.
pavitra, a Soma-sacrifice, III. introd.
xxvi, 1 2.
pa\ itra^sl rainer, filter, g< >ld weaved
therein, III, 84 ; (of goat's hair
and sheep's wool), V, 235.
payasya (dish of clotted curds), to
Mrtra and Varu»a, III, 105. 1 86,
120 ; is the essence of cattle, 105.
pearls, 10 1 ; gold pearls woven into
hair of sacrificial horse, V, 313.
pebble, (gravel) produced from sand,
III,(i47), 158: used instead of
bricks for the sepulchral mound
of a non-Agni/Ht, Y, 440.
phalguna, — full moon of second phal-
guna is the first night of the
year, III, 179 : V, - ^8.
pilippilai 'smooth, glossy l,V, 315,316.
pkrangila 1? tawny 1, V, 316, 389.
pitadaru (deodar), V, 373, 374.
PitaraA,— somavantai>, barhisbadaA,
agnishvattaA, libations of Sura
to, III, 136 ; cf. Fathers.
pitch* r, with a hundred or nine
holes, lll,i 35.
plaksha (ficus infectoria), mat of, V,
394-
plants, grow three times a year
(spring, rainy season, autumn ),
III. 340 : shoot out a hundred-
fold and a thousandfold, 3 10 ;
plants asApsaras, theGandharva
ni'smates, IV, 231; delighted
in by every one, 231.
plough (sira), yoking of, III, 326;
etymology, 326 ; of udumbara
wood, 326 ; its cords of mufiga
gra 3, 35 6.
poison, in Pra^apati's body (from
Rudra's shafl 1, V, 36.
d, water from, I II, 77.
I, water from, III, 76.
porcupine, V, 390.
■ rificial. See yfipa.
Potr/, garment his fee at Dajapeya,
III, 1 iy ; is under the Brahman
priest, V, 137.
pradakshinam (prasalavi), V, 323, 468.
Pra^apati, seventeen victims to,
III, introd. xxiv, 14 ; is the
sacrifice and food of the god-,
1 ; lord of speech, 5 : seventeen-
fold, 8; IV, 1 90, 347 ; V, 352;
the thirty-fourth god, III, 9,
79 : man is nearest to him, 1 5 :
means productiveness, 15; is
the sacrifice and the year, 30,
<\:c. : he who offers Vagapeya
becomes PragSpati's child, 32;
Pragapati delivers creatures
from Varuwa's noose, 17: Praga-
pati-Agni, the Purusha, 144;
Pragapati becomes relaxed and
is restored by Agni, hence called
Agni, 151, 152; is Agni's father
and son, 153, 154; Agni's
lather, 360 ; bhutanam pati/>
(the year), husband of Ushas,
158; is Mahan DevaA (Agni),
1 60 ; covets Agni's forms, 161 ;
is all the metres, 169 : a he-goat
slaughtered for him, 171: Pra^a-
pati is hornless, 171; twenty-
one-fold, 172; one half of him
is Vayu and one half PragSpati,
175 ; is the moon, 178 ; the
eighth day after full - moon
red to Pragapati, 180 ; Praga-
pati (and Agni) connected with
the earth and the firs! svayama-
trinna, 187, 190 ; is these worlds
and the quarters, 193 ; har-
nesses the mind, 193 ; the in-
spirer of devotion, [94 ; he is
the immortal one, and the gods
his sons, 194 ; digs for Agni,
215; is undefined, 215; both
the defined and the undefined,
341 ; V, 455; the manly-
minded. Ill, 284 ; is both gods
and men, 290; after producing
creatures, becomes relaxed, and
is restored by the gods, 312;
without him there was no firm
foundation, 312: is food, 312;
I e vital air that went from
him is Vayu ; his lost vigour is
Aditya, 312 ; his downward
vital air is the fire OH earth, the
air his body, the wind in the
air is the vital air in his body,
the sky his head, the sun and
moon his eyes, 313; Pragapati
is the begetter of the earth, 346;
is the whole Brahman (n.), 353;
Pragapati becomes a white horse
and finds Agni on a lotus-lea!,
360; is //.w Man, 366; the
vital air his pleasing form, 367 ;
[NDEX TO PARTS Ml, [V. AND V
557
Agni and [ndra take away his
fury spirit and vigour, 374 :
they become his arms, 37 1 ;
his hair becomes the herbs,
380 ; — IV, introd. xiv seq. : his
dismemberment the creation of
the universe, xv ; is the Sacri-
ficer, ib. ; the Arch-sacrificer,
xix ; the one god above all other
. \x ; the thirty- fourth, xx ;
V, 151, 2ii ; the food of the
gods 1 Soma), I V, introd. xxi ;
Father Time or Father Year,
xxii set]. : is Death, xxiii ; is the
i?/shi Vijvakarman, IV, 28, 37;
Pragapati, the highest lord (para-
mesh/>&in), becomes a metre,
37 ; in the form of Gayatri
overcomes cattle, 37 ; in the
air Pragapati is Vayu, 57, 58 ;
is the Brahman (n.j, 59, 60 ; is
I aerial 1 space, and the saptadaja-
stoma, 62 ; becomes pregnant
with living beings (bhuta), 67;
Pragapati Parameslu/jin, the lord
of living beings (bhuta), 76 ; the
progenitor (praganayitri), 76;
is the mind (-metre), 88 ; enters
heaven last of gods, 113, 117;
consists of sixteen parts (kala),
189 ; takes Agni, as his dear son,
to his bosom, 206 ; those going
to the heavenly light and
becoming immortal become
Pragapati's children, 220 ; from
him couples issue in the form
of Gandharvas and Apsaras, and
he, becoming a chariot, encloses
them, 229, 234 ; Pragapati Vij-
vakarman, who has wrought the
universe, 233 ; is Dhatrz, 263 ;
one half of Pragapati mortal,
and the other immortal, 290,
292 ; becomes clay and water,
and enters the earth, afraid of
Death, 290 : is recovered in the
form of bricks, 290 ; is built up
so as to become immortal, 291 ;
his body in part of Agni'sdndra's,
and the All-gods' nature, 291;
he (by chips of gold) finally
makes his body of golden form,
295; Pragapati is the (sacrificial)
animals— man, horse, bull, ram,
he-goat, 299 ; Pragapati goes
up to the world where the sun
shines, and becomes the one
sacrificial animal, 301; is Sa-
vitr/'s well-winged eagle, 30s:
Father Pragapati requires his
due proportions, $09; Praga-
pati's body contains Agni, all
objects of desire, 313 : poured,
as seed, into the ukha, 341 : is
Agni, 5 1 s : Pragapati, th y< ar,
and his light-, 3 19 seq. : Praga-
pati, tiie year, has created all
existing thing-, 350; to encom-
pass all beings he divides him-
self into different bodies, 350
seq. ; Pragapati's body contains
(or consists of) the threefold
science, 352 ; Pragapati and
Sacrificer, being composed of
all existing things, on ascending,
become the moon, and the
sun is their foundation, being
generated out of their own
selves, 354, 355: — Pragapati,
the sacrifice, is the year, V, 1 ;
the Purusha, Pragapati, born in
a year, from a golden egg, 1 2 ;
his first words, •bl.iiA, bhuva/',
svar,' 1 2 ; born with a life of a
thousand years, 13: Pragapati
smites the Asuras with evil and
darkness, 13, 14 ; Pragapati, by
theFull and New-moon sacrifice,
becomes the vital air and Vayu,
15 ; Pragapati is everything en-
dowed with breath, 16; gives
himself up to the gods and
creates the sacrifice as a counter-
part of himself, 22 ; Pragapati
and his daughter, 36 n. ; poison
in his body, 36 ; Sri issuing
from him, 62 ; brahma/tarin
committed to him, 86 ; Father
Pragapati resorted to by the
gods for advice, 91 seq. : Praga-
pati alone in beginning, from
him the three worlds, 102 ; the
seventeenfold Pragapati, what he
consists of (as regards the tray!
vidya), 170; exhorts Purusha
Naraya»a to sacrifice, 172 ;
victim before initiation for
Sattra, formerly to Savitri, now
to Pragapati, 174; Pragapati,
the sacrifice, is king Soma, 205
seq. ; by producing the sacrifice
he lost his greatness which went
558
SATArATIIA-KRAIlMA.VA.
to the great sacrificial priests,
275; the most vigorous of gods,
; Pragapati performs A-rva-
medha, 289 : is the chief
(mukha) <'i deities, 292 : victim
to Pragapati, 371 ; is the Brah-
iii in in. 1, 4.09 : Mann Pragipati
carried by the earth (his wife,
a mare), 466.
Pragapati-hridaya (Pragapater hri-
dayam), a saman sung over the
completed altar, IV, 180.
pragvamsa, IV, 307 n.
l'la/inajali Aupamanya. a teacher,
IV, 39311.: (?)is the same as
Mahifala Cabala, 393"., 395 »•
praX-inavaw/.ia, IV, 307 n.
Pnbfcinayogya. See Satyayag-tfa,
.Vau/eya.
prakrama, step, movement, -forty-
nine oblations to forms of the
horse, V, 282, 363, 36 |.
PraXyas, being of Asura nature,
make their burial-places round,
V, 423 ; and line them with
stone, 430.
Pramlo/kmti, the Apsaras, is the
western quarter, or the day,
IV. 106, 107.
prana (vital air), water therein, III,
: nine, 93, 196, 218, 296 ;
(seven of head and two down-
ward ones), I V, 243 ; V, 150 ;
ten, III, 174, 297; IV, 51,
1 6s. -I j, !'>: V, 24 ; three,
III, 218, 385 : six, 270 : were
the Rishis, 1 (.3 : are good for
all beings, isi : is Pragapati,
192; the sruva, 192; are the
thoughts, 193 : are Agni, 196 ;
is Mitra, 230; immortal pari
of vital air is above navel, the
mortal part passes by and away
from the navel, 267 ; link the
body to f I, 270 : are the
divine inspirers, 305 : three
downward vital airs, 315: the
three compared with the three
fires, 317; number of vital airs
in body uncertain, 331 ; food
for thrm placed in mouth, 332,
388 ; seven vital airs in the
hc.id. 340, 402: seven in each
victim (or its head), 403 ; is
Pragapati's pleasing form, 367;
belongs to the whole universe,
385 ; is taken in from the front
backwards, 391 : is the male, the
mate of speech, 391 : the head
is the birth-place of ail the vital
airs. 396: the live (of the head)
mind (soul), eye, breath (prfw/a),
ear, voice (speech), <02 : depart
from Pragapati, IV, 3; create
food with Pragapati, 3 : spring-
season produced from breath,
4; the Rish\ VasishA&a is breath,
5 ; are connected and one, 5 ;
five (prawa, apana, vyana, udana,
samana), 15; prawa becomes
the apana, 16; intestinal vital
air (guda prawa), 17 ; run in
body both lengthwise and cross-
wise, 18; must reach every
limb, 19; pass not only back-
ward and forward but every-
where, 19; contracts and expands
the body and limbs, 21 ; are
life -sustaining gods, 32; up,
down, and through-breathing,
3 1, 47 ; ditto and out-breath-
ing, 43 ; breath necessary for
all, 48 ; separated from each
other by the width of a hor-e-
hair (vala), 55 ; seven in front
(upper half of man), 55, 57;
seven counter-breathings be-
hind, 55, 58; one in each limb,
55 ; ten focussed in the head,
57 ; out-breathing (pra//a) is
Mitra, the down - breathing
apana) Varu«a, 68 ; three
(praaa, udana, vyana), 73; four
prawa, with mind as the fifth,
73; seven in the head, the
seven K/shis, 73: nine, 73; ten
with the at man as the eleventh ;
7 1 ; prawa and apana, 86 ;
pr.'iwa, vyana, udana, 90, 237;
V, 246 ; pass backwards and
forwards, IV, 90 ; prawa, apana,
vyana, 131, 186 ; V, 89, 90;
is kindled by the sun, and
hence is warm, IV, 135 ; with-
out vital air a limb would shrivel
up, 136, 140: prawa, apana,
vyana, udana, 143 ; they are the
same as vital power (ayus), 143;
the highest thing in universe,
149 ; are the immortal element,
178, 327 ; (prawa, apana), 167;
are the gods of the gods, 185;
INDEX TO TARTS III, IV. AND V.
.-"
are not caters of oblations, 185 ;
without them no dwelling-place
becomes pure, 1S6: they are
neither in the sky nor on earth,
but whatever breathes therein,
186 ; connects head witli body,
188 ; in the head fivefold (mind,
speech, breath, eye, ear), 190;
(prana, breath) is one of the
five divisions of vital air (prjiwa)
in the head, 190; eight limbs
and eight pra/;as, 190 : vital airs
kindle (the body), 205 ; the
vital airs are the immortal part
of the body, 292 : how they are
represented in the layers of the
altar < Pragapati'sbody 1, 292seq.;
by the prana gods eat food, by
the apana men, 295 ; are the
perfect (sadhya, blessed) gods,
304 : vital air is the light of the
body, 326; a hundred and one
in the body, 326 : is not the im-
mortal element, but something
uncertain, 327 ; are the seven
metres, 327-330: vital airs con-
sume him who is hungry and
feverish, 347. 348: breath evolved
from speech, and from it the
eye, 377; triad— Agni, Aditya,
Prawa — are the eater, the Arka,
the Uktha, the Purusha, 398,
399 ; Vayu, on entering man,
is divided into the ten vital
airs, V, 3 ; asya, ' the breath of
the mouth,' — therefrom the gods
created, 13; from the down-
ward breathing (avana) the
iras, 13: downward breath-
ing abhorred by other brea'h-
ings, but in it everything that
enters the others meets, 19;
prana 1 breath of mouth) is the
eater of food, udana (of the
nose) fills man, and (of the
eyes, ears, &c.) is the giver of
food, 31 ; prawa and apana
move in a forward and a back-
ward direction respectively, 43 ;
prana entering udana and re-
versely, 83 : vyana entering uda-
na, 84 ; central prana belongs to
Indra. 121; with five breath-
ings lpra«a, vyana, apana, udana,
samanai five Brahma^as (or the
father himself) to breathe over
child (before navel-string has
been cut) to ensure long lite,
129, 130; two downward
(avana) breathings and udana
(by which men rise, ud-yanti),
1 65 : two, live, six, seven, twelve,
orthirteen, 168; prana and ana,
h equal to the twinkling of
the eye, 169; io,Soo breath-
ings of man in day and night,
170: prana and udana, moving
downward and upward, 230; all
vital airs established on speech,
246; all vital airs established
on prana and udana, 262 ; ety-
mology (pra-ni), 263; nostrils
are the path of prawa, 263 ; food
eaten by prana is pervaded by
vyana, and its essence shed as
seed, 264 ; vital airs of him who
speaks impure speech pass away,
326; the mind (soul) their over-
lord, 504.
pra«abh/it, bricks, are the vital
airs, IV, 1; how placed, 2 ; laid
down by tens, 3 : etymology,
12; are the limbs, 13: — of
second layer, 23, 33 seq. ; — ten
of third layer, 51; are the
moon (being food as making
up a virag), -
pranitab, lustral water, is the head
of the sacrifice, \ . 35. 492 ; at
the haviryagna, 119; etymology,
270.
prasalavi. See pradakshinam.
prastava,— prastava and nidhana, IV,
145, 146.
Prastotrz, a horse his fee at Dajapeya,
III, 119; under Udgitri,V, 136.
prataranuvaka, III, introd. xviii ;
IV, 249: of uiratra superseded
by Ajvina-jastra, but is to be
repeated in a low voice by
Maitravaruna, V, 92, 93.
Pratidar.ta Aibhavata iking of the
■Svikna), as authority on the
Sautramawi, V, 239.
Pratihart/v, priest, is under Udgitri,
V, 137.
Pratipiya. See Balhika.
Pratiprasthat//', III, in; gold mir-
ror his fee at Dajapeya, 119;
is under Adhvaryu, V. 137;
offers the cups of Sura-liquor
on the Southern of the two
560
DATAPATH A-BRA 1 1 MA.VA.
tern fires, 232; Pratipra-
sthatri (or Neshfri) leads up the
king's wives, 321.
prati-h//.:i 1 stand), is threefold (tri-
pod), IV. 11 6.
praugcV-jastra, connected with Indra,
the Rudras,the South, &c, IV.
101.
Pravargya, III. 355: I\', 187: 'set-
tin.,- oui." IV, 1S7; V, 493 seq.;
Pravargya vessels are Agni, Va-
yu,andAditya, IV, 187; the head
of the Sacrifice, 188; performed
as Ion;,' as the Upasads, 317 : is
the sun, 3 1 7 ; V, 445 ; on Sataru-
driya day, day of preparation,
and sutyS day, IV, 320; — per-
formance, V, 44 1 seqq. : time
of performance. 458; is Vayu-
Pushan, 475 ; when performed,
490 secj. : combined with Upa-
sad, 493; is the year, the worlds
(and Agni,Vayu,and Siiryal.the
Sacrificer, &o, 507 seq.
prayaga, mystic significance of.V, 40.
prayana, III, 305.
praya/nya offering, III. 325: ends
with the Samyos, IV, 258, 259 ;
— Prayasiya Atiratra, 254.
prayiuj-aw havimshi (twelve oblations
of teams), III, 123; for yoking
the seasons, 123.
prelude. See prastava.
pressing-stones, (gdlvan), are of
Br/hati nature, V, 243; the
vital airs, 486.
priests, officiating, are the limbs of
the Sacrifice, IV, 280; V, 236;
are of the same world as the
Sacrificer,] V, 280: mustnot bar-
gain for dakshinas, 280; sixteen,
348; the order in which these are
initiated for a sattra, V, 135
seq.; messes of rice lor them,
343; the quarters (regions;
parcelled out between them,
402, 412, 420; — priest's 1
oi rice, see brahmaudana.
pr/sh/Aa-saman, six, III, introd. xx-
xxiii ; V, 148 n. ; seven, IV,
277, 3M-
p,-/sh//.\i-stotra, III, introd. xvi, xx
[■1 33 3> 376; are the seasons,
V, 531.
prisb/Aya-graha, belongs to Agni,
Indra, and Surya, III, 6.
pr/sh/Ma-sha</aha, III, introd. xxi ;
V, [48; used by Angiras when
contending with Adityas, V,
152; etymology, 152, 162,
P/v'thin Vainya, consecrated first of
men, III, 81.
Priyavrata Rauhiwayana, directs the
wind. IV, 340.
procreation. See generation.
prospering-oblations. See kalpa.
Proti Kaiuambeya Kausurubindi,
residing as religious student
with Uddalaka Aruwi, V, 153.
prushva (mist, moisture, or hoar-
frost). Ill, 77.
punaryagna, IV, 12 1.
punaj^iti, on fifth layer of fire-altar,
IV, 99, 119 seq.; is seed and
generative power, 119; etymo-
logy, 121 ; on wh.it part of the
altar to be laid, 121 ; is the
uttaravedi, 121; as substitute
for complete altar, 271.
Puwg-ikasthala, the Apsaras, is the
(eastern) quarter, or (Agni's)
army, IV, 105.
Purawa (stories of old time), to be
studied, V, 98 ; the Veda of
birds, 369.
puraj^arawa, IV, 337.
purastad bhagai>, III, 333 ; IV, 185 ;
cf. uddhara.
punsha, III, 201; its formulas are
Agni's hair, itself his food, IV,
20 ; covering of soil, 26 ; is food,
95> 96, 1 39 ; is the pericardium,
96; is flesh, 138, 149: vital air,
139: belongs to Indra, 140: is
one half of the altar, 140; sym-
bolical meaning of its layers
(1st cattle, 2nd birds, 3rd stars,
4th sacrificial gifts, 5th progeny
and subjects, 6th gods), 147
seq.; 'earth to earth,' V, 203.
Purishya (Agni, the altar), III, 201 ;
favourable to cattle, cattle-lov-
ing, 206,214; (? rich, plentiful),
310 ; Agni Purishya, the son of
the Earth, 311.
pun/ahuti, III, 42 ; V, 504.
Purohita, one of the ratninaA, III,
59 ; anoints (sprinkles) king in
front, 94 ; hands the sphya to
consecrated king, 110; Ksha-
triya and Purohita alone com-
plete, 259 ; are everything, 260 ;
INDEX TO PARTS III, IV, AND V.
561
is perfect in sanctity and po
260: hi> fire used by king for
offering during diksha, V. 371.
Puru.an Asura-Rakshas, overthrown
by Agni in battles, III, 292.
Purukutsa, the Aikshvaka, per-
formed the Ajvamedha, V, 397.
Purfiravas, son of I</a. — Purfiravas
and Urvaji, V, 69 seq.; wanders
about in Kurukshetra, 70; be-
comes a Gandharva, 74.
purusha, seven purushas (the
seven ftshis) made into one, III,
144; IV, 205; — the Purusha,
304. 305 ; is Pra^apati-Agni,
111. 144;— (man) a sacrificial
animal, r6a ; 165 seq.; slaugh-
tered for YLvakai man. 162; has
twenty-tour limbs, 167 ; twenty-
one parts, 172 ; hornless and
bunded, 177; Purusha, IV,
introd. xiv seq.: (man in the
sun, and in the eye, the gold
man), xxii ; this divine person
(in sun, and eye) is variously
served as Agni, Saman, Uktham,
&c, IV, 373; (Agni) Yaijvanara
is the Purusha, 398; the Agni-
Hke, Arka-like, Uktha-like
Purusha, 399 ; is the true
Brahman, 400 ; Purusha Pnaga-
pati, born from golden egg, V,
1 2 : Purusha Narayana exhorted
by Pragapati to sacrifice, 172,
173; is established in five thil
389; Purusha Narayana, 403;
Purusha born from Virkg, and
Virag from Purusha, 403 : —
purushas (men) as victims, 407
seq.; — cf. sun, eye.
Purushamc'dha, III, introd. xxvi :
V, introd. xxi seq., 403 seq. : five
sutyas, 405; etymology, 407.
Purusha-Narayawa (litany), V, 410;
cf. purusha.
purusha-saman. (Ill, 369); IV, 146.
puru-ha— ukta, IV, introd. xiv.
purvlbhisheka, IV. 249.
Purva/fitti, the Apsaras, in an inter-
mediate (? upper) quarter, or
the dakshisa, IN'. 108.
Pushan, by five syllables gained the
five regions, III, 40; pap to,
55, 63; lord of cattle, 55: V,
346; represents productiveness,
III, 56; dark grey bullock the
[44] o
foe lor oblation to Pfishan, 56,
63; partha-oblation to Pushan,
8a ; PGshan Vijvavedas (all-
possessing), 89; assists Varuna,
113: samsr/'p oblation (pap) to,
116; prayugawj havis (pap), 125;
i- this earth, 205 ; Y. 3,2 ;
Aditi and Pushan connected
with triaava-stoma, IV, 69;
rules over small animals, 75 ;
i- cattle, 195; V, 293; takes
Sri's wealth and reo ives(mitra-
vinda) ob ation (pap), V, 62-65 ;
protector of travellers, 293 ;
watcher of men, 293 ; expiatory
pap, 346 : lord of roads, 352,
35 3 ; is (Vayu) the wind, 474.
pushkara, etymology, III, 365.
putika. See adara.
quarters. See region-.
queen, one of the ratnina/.', Ill, 60 ;
lies down near sacrificial horse,
V, 322.
race. See chariot race.
Rasjanya, shoots seventeen arrows'
ranges. III, 25; word of four
syllables, 25; takes part' in
chariot race, 29 ; holds honey-
cup and cup of Sura, 29;
sprinkles king from nyagrodha
vessel, 83 ; the bow his strength
l virya 1, CS9 ; ten Rag-anyas drink
ot Sac riticer's cup, 114; ar-
moured Raganya driving round
sacrificial ground, shooting
arrows at two ox-hides, IV,
283 n. ; not to be engaged with
in disputation by Brahmanas, V,
114; hired by some to drink
the Sura-liquor, 233 ; a form
of the kshatra, 286; battle is
his strength, 287 ; the grandeur
of heroism bestowed on him,
294, 295; born (from) of old
as one heroic and victorious,
skilled in archery, certain of
hi- mark, and a mighty car-
fighter, 294, 295 ; unfit to be
consecrated (king), 360; Ra-
^■anya lute-player, 364 seq.
rag-anyabandhu, IV, 21; keep most
apart (?from their wives in
eating) whence a vigorous son
is born to them, 370; Ganaka
O
56=
ffATAPATHA-IJRAIIMA.VA.
of Videha called thus, V,
M J.
ra^aputra, a hundred princes born
in wedlock to be the guardians
of the sacrificial-horse, V, 288;
th ise who reach the end of the
year's keeping become sharers
in the royal sway. 2SS. 289.
Ragastambayana. See Yag-nava^as
Ragastambayana.
Ra-a-uya, III, introd. xi,xxiv-xxvi ;
belongs to king and makes him
king, III, 4; inferior to V&g-a-
peya. 4 ; 1 V, 225 ; performance,
III, 43 seq. ; is Varuna-sava,
76 ; a supernumerary (special)
rite, 246.
ragg-udala (Cordia RIyxa) V, 373,
374-
Rahugawa. See Gotama Rahugana.
Raikva, III, 107.
rain, from clouds arising from smoke
(steam), III, 185; from smoke
sent up by the earth, 383 ; falls
both on ploughed and un-
ploughed land, 336; represented
by the apasyi bricks, IV, 34 ;
falls everywhere in the same
direction, 35 ; is in the wind,
35; falls abundantly in the
rainy season, not in autumn,
49; rain and wind, connected
with Mitra-Varuwa. freed from
death through ekaviwja-stoma,
68 ; is the arrows of the Rudras
in the sky, 164; is ruled over
by Maruts, 170; produces a
well-oi<l' red state of society,
\ . 18; sounds like a chant, 45 ;
rain-drops, as many as sweat-
pores, hair-pits, and twinklings
of the eye, 169 ; hail and
lightning two terrible forms ol
it, 251 ; the sky, rain, the first
conception, 3 1 5.
rainy season, produced from the
. and from it the <7ag.it i, I V,
8 ; consisl s ol mi mths Nabhas
and Nabhasya, 48 ; rainy sea on
and autumn an- the air-world,
and the middle of the y< ar,
49<
raivata (and sikvara) -slman, is a
p//'sh//u-saman, III, introd. xxi,
xxii ; connected with pankti,
trayastriwja, &c, 91 ; jakvara
and raivata produced from
trinava and trayastrimja, IN',
12; connected with Rr/haspati,
Vijve Deva\6, the upper region,
&c, 103.
Raka, pap offered to her, (the ex-
treme end of) one of the four
regions, IV, 264.
Rakshas, — safety from, III, 45; suck
out creatures, 49; smitten by
Indra and Agni, 51 ; swept
away by the gods, 52 ; kept by
continuous libation from com-
ing alter the gods, 191 : kept
off from south, and sacrifice
spread in place free from danger
and devilry, 199; seek to hin-
der the gods from sacrificing,
357 ; are the associates of
the night, 361 ; rakshas-killing
counter-charm, 53, 371, 372 ;
repelled by thunderbolt, 372 ;
harass those wandering in a
wild forest, V, 160; Kubera
Vauravan 1 their king, the Deva-
ganavidya their Veda, 367, 368.
rakshoA idya, V, 368 n.
ram, sacrificial animal, III, 162, 165
seq.; slaughtered for Tvash/ri,
162; is vigour, IV, 38; vicious
ram (ai<7aka) an unclean animal,
V, 178 ; originates from Indra's
nose, 215.
Rama, son of Dajaratha, III, 97.
Rama Margaveya; one of the Sya-
parna family of priests, IV, 345 n.
rampart, threefold, III, 212, 213.
rash/rabh/7't oblations, at (consecra-
tion of) AgniXayana, IV, 229.
rajmi, rein, 111, 101.
Rathagritsa, Agni's commander-in-
chief (senani), is the first spring-
month, IV, 105.
rathantara-saman, III, introd. xiv,
xv ; connected with Agni, x\ ;
with the brahman, &c, 91; at
kejavapaniya used for first
prishtba and for sandhi-stotra,
1 27 ; produced from triyr/t,
IV, 5 ; (rathanlara-X-^andas is
the earth, 89); connected with
Agni, the Vasus, east, tri-
v/v't and a^yajastra, 100; sung
over completed altar, is this
earth, 179; etymology, 179.
Rathaprota, Aditya's commander-in-
INDIA TO TARTS III, IV, AND V.
56
chief, is the first rainy month,
IV, 106.
Rathasvana, Vayu's commander-in-
chief, is the first summer month,
IV, 106.
RathaiuMS. Agni's chieftain (gra-
n an\ I, the second spring month,
IV, 105.^
rathavimoianiya oblation, III, 101.
Ratheiitra, VSyu's chieftain (gra-
mani), is the second summer
month, IV, 106.
ratna-haviwshi iratninaw haviwshi),
III. 5S seq.
ratnina/.', Ill, 65; do homage to
king, 108.
ratri might performance!, Ill, 127.
r'ltri-paryaya/'. III. 12.
rattan (vetasa), mat used to cut the
sacrificial horse on, V. 304. 329,
394 ; rattan grows in water,
304. 379.
rauhiwa. plates, V, 454 seq.: cakes,
cooked, 468 : offered, 472, 489 ;
they are Agni and Aditya : day
and night, heaven and earth,
473, 474-
Rauhinayana. See Priyavrata.
ranrava-saman, is an aWa-saman, IV,
10.
realm, sustained by kings, IV, 229;
by couples (offspring), 230.
red, includes all colours, III, 355.
reed lmu%a), entered by Agni,
III, 198; is Agni's womb, 200;
l vetasa) rattan branch drawn
across altar to appease it, I V, 1 74 ;
plucked out from its sheath,
\ . 267 ; a bundle held up-
wards while sepulchral mound
i- raised, and afterwards put up
in the house, 436; sheaths of
reed gra-s kindled, 463.
region (quarter), — five, III, 40,
108 ; IV, 246 ; four, III, 203 ;
six, 268; seven, IV, 277; nine,
III, 196, 296; ten, 183, 297;
IV, 164, 246 ; ruled over by
Pfishan, III. 40: ascent of,
91 : connected with the Brah-
man. &c., 91 : how created,
149: are parts of Vayu-Pragi-
pati, 152: are Agni, 183 :
connected with Vayu, and
third layer of altar, 1S8: heal
what is injured, 221 ; put in
the world by Vijve DevaA, 235:
are both inside and outside of
these worlds, 335; by them
the worlds arc fastened to the
sun, 269 : created with the
moon. 2.S6 ; are between these
two worlds. 349: IV. 26; are
the upper sphere. [V, 9; above
everything, 10: are the heavenly-
world, 10; become the ear,
10 ; are in all four directions,
26; face each other, 27; are
supported by the sun, 28;
names of the five regions (East
queen. South far-ruler, Wesl
all - ruler. North self- ruler,
Great-region supreme ruler),
46, 100 seq. ; freed from death
through £atush?oma, connected
with Savitri and BWhaspati,
69; encircling (paribhu), 88:
are the firmament, the heavenly
world, 100 ; five on this side of
the sun. 104, 195, 200 ; five on
the other side of the sun, 104,
200 ; four on the other side
i.:), 198; five propitiatory ob-
lations to (the five) regions
(dbam avesbti), 245 ; how laid
down in the several layers, 263,
264 ; — created by the five gods
Paramesh/Ain, Pragapati, Indra,
Agni, Soma, V, 16 seq.; guar-
dians of the four regions are
theApyas, Sadhyas, Anvadhyas,
and Maruts, 359 ; parcelled out
between the priests, 402, 412,
420; are a place of abode to
all the gods, and A'andra their
regent (?), 505.
regional bricks. See dijya, and
ajvini.
renunciation, of one kind of food
for life, III, 337 ; IV, 224.
reta/->si>t, bricks,— two, are these two
worlds, III, 383; IV, 26; are
the testicles, III, 384; are the
ribs of Agni, the sacrificial ani-
mal (bird), 400 : IV, (2), 16 ;
their range (or rim), 17, 23, 26.
retribution in future life, V, 109 seq.
Rcvottaras Sthapati Pa/ava Aakra,
(short Sthapati Aakra, or Aakra
Sthapati), priest and teacher, V,
236, 269.
.R/bhu, — iiibhus and Vijve DevaZ>
0 0 2
564
DATAPATH A-BKAI I M AAA.
connected with beings (bhuta)
ami trayas'riwja - stoma, 1\',
69; — a .K/bhu of the Gagat
(1 agati) metre (is the arbhava-
pavamana) bearing the Sacri-
ficer to bli>s, V, 173; Savitr/,
with Ribhus, Vibhus, and Vzyjas,
receives offering of Gharma, 4.^0.
ril s, are the middle of the body, IV,
20, 31, }2 ; fastened on breast-
bone and costal cartilages, 114 ;
— par.fii and pr/'slui. V, 16411.
rice, different kinds of, III, 69-70 ;
originates from India's marrow
(and Soma-drink), V, 216.
Rik, was in Vritra, III, 138 ; part of
triple Veda, 139, 141 : thereon
the Saman is sung, IV, 13;
wife of Saman, 14; Riks and
Samans as Apsaras, the Gan-
dharva Manas' mates. 233; they
are wishes, as thereby one
prays, 233 ; by the Mahad
uktham it enters Pra^apati as
his vital fluid, 284 ; consists of
r 2,000 Br/'hatis, 10,800 Pahktis,
352> 35 3 ■ ahymn to be recited of
the Rik, the Veda of men, V, 362.
r/ksama-saman (? vairupa-saman, or
such as are merely sung, not
chanted), produced from C7a-
gati, and from it the Sukra-
graha, IV. 7.
R/shabha Ya^Tatura, king of the
■Sviknas, \', 250, 399, 400.
/v/shi, — were the non-existent, III,
143 ; the vital airs, 143, 333;
IV, 60, 100, 185; etymology,
III, 143 ; saw the fourth layer
of altar, 189, 190; have a fore-
share in Agni, 333; the seven
7\/'shis are the seven vital airs
in the head, IV, 73: Dhfitri
their lord, 73; the first-born
Brahman, 100; R/'shis spin
the thread (of the sacrifice),
124; first made up (constructed)
the fire-altar, 174, 185; the
seven purushas made into one
purusha were the seven iv/shis,
205 ; established in the seasons,
212; the last-born i?/'shis, 250,
267 ; — have mistakes in tin iir
rifice pointed out to them by
Gandharvas, V, 29 ; the seven
(Ursa major), 425.
/•/'shika, bear or ogre, V, 307.
/v'tavya, seasonal bricks, are the
se i>ons, III, 386 ; IV, 29 ; the
three worlds, 129; the nobility.
129 ; stepping-stones for the
gods and Sacriticer to ascend
and descend the worlds, 129 ; —
the two of first layer are the
spring months, Madhu and
Madhava, III, 386; IV, 2 ;—
two of second layer, 24 ; are
the summer months, Sukra and
Siik'\, 29 ; — two lower of third
layer, the two rainy months
Nabhas and Xabhasya, 48 ;
the two upper, the autumn
months Isha and Urj-a, 49 : -
two of fourth layer, the winter
months Saha and Sahasya, 70 ;
—two of fifth layer, 99, 125
seq.. are the dewy months Tapa
ami Tapasya, 126.
rite. See vrata.
river, — seven tlowing eastwards, IV,
211; seven flowing westwards
(identified with downward vital
air), 212; those drinking thereof
become most vile, blasphemous,
and lascivious of speech, 212.
Rohinl, the nakshatra, tails on new
moon of month Vabakha, V, 2.
Rohita, son of HarijXvindra, III, 95.
rope, of darbha grass, for tying
horse, greased with ghee, V,
374 ; twelve (or thirteen) cubits
long, 276.
royal dignity, means unlimited pros-
perity, Y, 249.
rubbing down of Sacrificer with
fragrant substances, at Sautra-
ma«i. V, 252.
Rudra, is Agni, III, 51, 64 ; gave-
dhuka pap to, 5 r , 6 3 ; rules over
beat--, 52, 205 ; hankers after
killed cow, 63; Rudra Parupati,
gavedhuka pap to, 70 ; the
North his region, 97 ; IV, 158;
V, 488 ; Rudra Siucva (most
kindly i,1 1 1, 1 10; a form and name
of Agni, j 59; Satarudriya, IV,
150 seq.; is Agni in his immortal
form, 156; oblations of wild
sesamum, on an arka leaf, to,
156; was originally Manyu,
157 ; etymology, 157 ; V, 116;
hundred - headed, thousand -
INDEX TO PARTS III, IV, AND V.
56;
eyed, hundred - quivered, 1 V,
1^7: oblations of gavedhuka
flour on an arka leaf, 158; is
the Kshatra (whilst the Rudras
are the Vij), 159, 162 ; the
golden-armed leader <>t' hosts,
160; worshipped with mystic
utterances, 161 ; Agni created
as the hundred-headed Rudra,
201 ; his shaft piercing Pra,g£-
; ati's body, V, 36 n. : the ruler
of animals, 229 ; by hairs of
lion, wolf, and tiger being put in
cups ol Sura representing wild
animals, Rudra's shaft is only
directed against these, and lie
spires domestic cattle, 230;
consecrates king by the Trish-
tubh, 31 2.
Rudras, by fourteen syllables gain
Xaturdaja-stoma.IIl.40; eleven,
born from YaX, 149 ; placed in
the air with Vayu, 150; kindle
the sun, 23 1 ; Vasus (with Mitra)
and Rudras mix the clay. 231;
fashion air-world by means of
trisbiubh, 234 ; Rudras and
Vasus sing praises of (bricks in)
S( cond layer. 1\'. 25 ; how
produced, 33; Vasus and Ru-
dras connected with embryos
and Xaturviwja - stoma, 68;
Vasus, Rudras and Adityas
separate, and are the lords
when heaven ind earth separate,
75 ; connected with Indra, fire,
1 01 ; the lords of the south,
101 ; Vasus, Rudras, Adityas,
Maruts, Vijve DevaZ> build on
different quarters of the altar
(E. S.W.N. Zen.), 118; of earth,
air, and sky, 158-159; originate
from drops of oblations. 159;
are the Vif (whilst Rudra is the
Kshatra), 159; are spread by
thousands over these worlds,
168; in tribes (^atanii, 160;
the arrows of the Rudras of
sky, air and earth are rain,
wind and food, 164, 165 ; the
Rudras invoked in the Sataru-
driya are Agnis, 167 ; the
eleven Rudras enumerated. V,
116; arise by performance of
midday pressing, 173 ; obtain
the part of Vishnu, the sacrifice,
corresponding to the midday
pressing, 4.43 ; Indra, with
Vasus, Rudras, and Adityas,
receives offering of Gharma,
a479, 48°-
I'Ui^i. an arrow. 111. 38.
ruhmati, oblations to Agni and
Varuna, IV, 2 57-2 19.
rupa, f nn. oblations to forms.
See prakrama.
Sacrifice, path of. not to be swerved
from. 111,14: V, 10; west (to
east? I path of sacrifice, III, 347 ;
sacrifice is happiness, 351 ;
performed from the left 1 north)
side, IV, 107 ; of ever-flowing
blessings, 107 ; all beings are
settled in the sacrifice, 144;
has only one finale, heaven, i 46 ;
is all-sustaining, 199; they who
perform it are wise, 199 ; Ya^-Ca
as Gandharva, with the Dak-
shiaas, as Apsaras, his mates. 2 32 ;
comparative efficacy of sacri-
fices, 299; is a Man, 300, 305;
Pra^apati, the Sacrifice, is the
Year, V, 1 ; 38 ; the fire its
womb, 3 ; is a counterpart of
Pra^apati, 22 ; becomes the
Sacrificer's body, 23, 27 ; bolt of
the sacrifice (ya^wameni), 42 ;
the successful issue of the sa-
crifice, 66-68 ; the five great
(mahaya^a), 95; sacrifice is
cattle, 116; animal sacrifice
fivefold, 125 ; like a forest with
desert places and ravines, the
sacrifice not to be entered
without knowledge, 160; (truej
form of sacrifice ensures en-
trance to the heaven of Un-
living, 212: is devotion, 231 ;
a web, 252; the navel of the
earth, 390; passage between
Agnidhra and ATatvala is the
gate of the sacrifice. 497 ; sa-
crifice is the self of all beings,
504.
Sacrificer, is Indra, III, 13: 18; at
Yag-apeya sprinkled with re-
mains of offering material, 38;
the child of the earth, 125 ; he
is Agni, 212 ; is really intended
to be born in heaven, 345 ; is
Pra^apati, Agni, the sacrifice,
566
SAT A PAT 1 1 A- BR A HM AiVA.
[V, introd. xv seq. ; carried to
heaven by, or flying there in
shape of, birdlike altar, IV, in-
trod. xxi seq. ; becomes Death,
\xiii : ousted from his realm
(yagamanaloka) by wrong sa-
crificial procedure, IV, 94 ; is
the fire on fire-altar, 94 ; sits
down with the Vuve Deva/> on
the higher seat (in the sky),
124 ; is established with Vijve
Deva/>, 202 ; the fire-altar,
Mahavrata, Mahad uktham, his
divine immortal body, 279 ; is
the body of the sacrifice, 280 ;
V, 236; in entering on the
fast he gives himself up to the
gods, and by the sacrifice he
becomes an oblation to the
gods by which lie redeems
himself from them, V, 26 ; 27 ;
and is freed from sin, 38 ;
Sacrilicer dying whilst away
from home, 197 seq.; when
about to die, 201 seq. ; when
dead, goes to the place won by
him in heaven, 204 ; symbol-
ically placed in heaven, provided
with the Soma-drink, 231 ;
drinks Aindra cup at Sautra-
mawi and has his abode with
Indra, 245; is Aditya, 248 ; re-
quests invitation from priests for
partaking of cup (of vast), 259 ;
arises in the other world with a
complete bodyand all limbs, 259;
by means of the golden light (or
,1 gleam of light shining after
him) goes to heaven, 303 ; with
Vavata" and other wives. 349;
whilst sacrificing becomes a
Brahmana, 5 j8.
Sacrificer's wife, led forth by
Nesh/n, III. ji : puts on gar-
ment of Ku.ta grass, 32 ; dis-
carded when without son, 65 ;
Sacrificer's wives sprinkle t In-
horse, V, 313; they weave pearls
into its hair, ; 1 3 ; they cleanse
ificial horse, 321-323 ;
walk round it, 322, 323 ; fan it,
323 ; the four wives in attend-
ance at sacrifice, 349 ; she is
made to look upon the Maha-
vir.i, 4 7 j.
sacrificial post. Sec Vupa.
sadana, settling of bricks, III, 154 ;
sadana and sudadohas, 301, 305
seq. ; 379 ; V, 5.
sadas, associated with Gagati, V, 495.
sadasya, a seventeenth priest re-
cognised by the Kaushttakins,
IV, 348n.
sadhyas, the guardians of one of the
four regions, V, 359.
saj-ata, III, 107, nr.
sa^urabdiya, oblation on the darbh.i
bunch on freshly ploughed altar-
site, is Agni's fore-share, (III,
332, 333); IV, 185.
sa^ush, IV, 32.
saha, the first winter-month, IV,
70.
Saha^anya, the Apsaras, is an inter-
mediate quarter (? S.E.), or the
earth. IV, 106.
sahasradakshina, III, 140.
sahasya, the second winter-month,
IV, 70.
Sailali, V, 393.
Saindhava (horses), are the Hotr/s
and Adhvaryus, V, 94.
Sakalya, chosen to quench the fire-
brand Yatj-wavalkya, V, 1 1 s :
questions beyond the deity
(Pra§-apati-Brahman) and dies
in misery, 1 17.
Sakayanins, — their doctrine regard-
ing the nature of Agni, IV,
363.
6'aktya. See Gauriviti.
•S'akuntala, the Apsaras, mother of
Bharata, V, 399.
jSkvara land raivata) -saman, a
pr/sh/Aa-saman, III, introd. xx-
xxii ; connected with Pahkti,
Trinava, &c, 91 ; jakvara and
raivata produced from trb/ava
and trayastriwja, IV, 12 ; con-
nected with Brihaspati, Vi/ve
DevaA, the upper region, &c,
103.
jakvari (verses), V, 331, 333.
jala, III, 117.
jalavr/'ka (or salavrika), hyena 1?).
V, 7i.
salt, means cattle, III, 33, 299;
seventeen bags (ajvattha leaves)
thrown up by peasants to Sacri-
ficer, 34 ; scattered overGarha-
patya site, 299 ; is the amnion
of the fire, 302, 344 ; saline soil
INDEX TO PARTS III, IV, AND V.
5^7
means cattle, 343 ; is seed, \ ,
426.
Salva, .1 people, IV, 344.
Siman, III, introd. xiii seq. ; wa-
in Vri'tra, 13S; -(= vaginam
saman) sung by Brahman, 23;
part of triple Veda, 139, 141;
is sung on the rik, IV. 13 ; the
husband of the Rik, 14; — sa-
mans sung on svayamatr/'nnas,
144 ; are sap (rasa) laid into
the worlds, 145 ; on bhfi/6
bhu\a/.> svar, 145 ; six Samans
sung 1 by Adhvaryu) over ap-
peased altar, 177 scq. : are
the vital airs, 177; make body
boneless and immortal, 178 ;
those six Samans are immortal
bricks, 181 ; RiAs and Samans
as Apsaras, the Gandharva
.Manas' mates, 233 ; are wishes,
as one prays with them, 233:
by the Mahavrata-saman the
Saman (veda) enters Pra^apati
as his vital fluid, 284; Saman
(veda 1 consists of 4,000 br/'ha-
tis. and Yag-us and Saman of
17.200 and 3,6001 10.800 pank-
tis, 353; saman sung (by Brah-
man 1 at Sautramani, the Saman
representing lordship ikshatra)
or imperial sway.V. 2^5: is the
essence of all the Vedas. 255 :
is the Veda of the gods, 370;
a decade of it recited. 370 ; sung
at pravargyotsadana, 496 ; drives
oil the Rakshas, 496.
samanabhr/t (holders of the pervad-
ing air i are the speech-sustain-
ers, IV, 15.
sama-nidhana, IV, 116.
sambhara, III, '36; V, 417.
Sawtdvi-putra, IV, introd. xviii.
sawgrahitri, charioteer, one of the
ratn;na/>. Ill, 62, 104.
.rami (acacia suma), a samidh of, IV,
202 ; etymology, 202 ; for ap-
peasement, not for food, 202 ;
peg on tomb, V, 436.
samidh. eleven. Ill, 259 ; twelve for
Kshatriya and Purohita, 259 ;
three udumbara ones, soaked
in ghee, put on the fire prior to
its being led forward, IV, 189 ;
are Agni's food, 191, 202 ; three
(jami, vikankata. udumbara; put
on, 202, 203 ; samidh means
vital air, 205.
samidhenf, twenty-four. III. 167;
twenty-one, 172; seventeen, 1 74 ;
eleven, the first and last of which
recited thrice, V, 25, 39.
samishfayqgus, 1 1 1,185; nine (eleven)
at AgniX-ayana Soma-sacrifice,
IV. 257 sec]. ; not performed at
Diksha/ziyeslui, &c, 258 seq.;
at etymology, 261 ; the nine to
complete the nine incomplete
offerings, 261 seq. ; is food,
V, 44.
sawk/vti-saman, V, 333.
Sawmada. See Matsya.
sami-atf, is Pravargya, V, 443 ; his
throne-seat, 46 r.
samrag--co\v (of Pravargya), killed
by a tiger, atonement, V, 131
seq. ; cf. gharmadugha.
samrag-ya (imperial dignity). III,
introd. xxiv ; represented by
throne-seat at Sautramairi, V,
249.
samra/sava, III, introd. xxv.
saws/v'p-oblations. 111. 114 seq.
sawstha, III, introd. xi : the sawstha
is the year, V, 248.
sawstubh (metre), is speech, IV, 89.
Samudri (son of Samudra). See
Ajva.
samudriya - metre, III, 352 (cf.
samudra - metre, = the mind,
IV, 88).
samvatsara, i ? 1 year of cycle, IV, 21;
etymology, V, 14.
samyaz/X, I V, 26, 27.
Samyos, makes good all imperfections
in sacrifice. V, 29; jamyorvaka,
a resting-place, 44.
sand (sikata), produced from clay,
III, 158; scattered over saline
soil on Garhapatya site, 300 :
on Ahavaniya site, 344; is the
.ishes of Agni Vairvanara, 300 ;
his seed, 300, 302, 311; emptied
fire-pan filled with it, 311 ; on
uttara-vedi, 349 ; two kinds,
black and white, 352 ; is the
lost part of the Brahman (Pra-
glpati), 353 ; is unnumbered,
unlimited, 353 ; number of sand
grains, 353 ; represents bricks
with formulas, 353 ; the sedi-
ment of water, 416.
568
DATAPATH A-HUATIMAJVA.
sandhi-stotra, III, introd. xviii, xix,
12; is trivr/t at Kejavapaniya,
SaW la, fire-altar, IV, 167, 222, 272,
274.
SiWilya, III, 414; IV, introd. xviii,
instructs the Kankatiyas, I\',
2i4, 279: disputing with his
pupil Saptarathavahani, 295 ;
instructs Vamakakshayaaa, 345;
his doctrine of the Brahman.
400.
SiiWilyayana, instructs Daiyampati,
1\', 273; cf. Kelaka i'aWilyfi-
yana. 364.
jantadevatya, the same as jatarud-
riya, IV, 156.
sap, vital (rasa), unites head and
breath (vital air), IV, 201.
japha. See lifting-stick.
saptadaja-stoma, III, introd. xxiii ;
connected withVi j, &c.,9i; used
at Dajapeya, 118; at midday-
service of Ke.ravapaniya, i _■ 7 :
produced from jukra - graha,
and from it the vairupa-saman,
IV. 9 : is space, Pra^apati, the
year, 62 ; connected with gods
generally and the creator, five-
the Vi.r from death, 68; is food,
79 : connected with Varm/a,
the Adityas, the west, &o,
101, 102.
Saptarathavahani, disputing with his
teacher .S'.Wilya, IV, 295.
sapti, leader or side-horse, III, 20, 2 1.
Sarasvat, is the mind, III, 398 ; V,
32, 35-
S irasvata wells, III, 398.
Sarasvati, victim to, III, introd.
xviii, xxiv ; is \hk\ 39, 80, 398 :
V, 32, 35, 293, I7r>: partha-
ohlation to, III, 82 ; agists
Varuna, 113; sawsr/'p-oblation
(pap 1, 11s; prayu^im havis
(pap), 125; ewe with teat- in
dewlap her victim at Sautra-
ma»i, 129; cures India of
effi Cl - 'it Soma, 135 ; with
Sarasvati Vii's support the Sa-
crificer is anointed at Agni-
Xayana. 1 \',. 228 ; take- Sri's
prosperity (push/i) and receives
(mitravindi) oblation (pap), V,
62-65
as-i-ts the
is healing medicine, and
Ajvins in curing
Indra, whence she gets the
ram tor her guerdon, 216,
223 ; ram immolated to her,
217 ; ewes sacred to her, 218;
she distils the Soma (plant)
brought away from NamuX'i by
the Ajvins, 232 ; connected
with the air (and the midday-
pressing), 241, 247; bestows
food, 243; connected the rainy
season and autumn, 247 ; to-
gether with the Ajvins she
prepares the Sautramawi to
heal Indra, 249 ; Ajvins, Saras-
vati and Indra are everything
here, 253; have a share in the
Gharma, 475; an ewe her victim
at Ajvamedha, 300 ; assists the
Ajvins in restoring the head of
Makha, 475.
Sarasvati, river, water from it used
for coronation of king. Ill, 73.
sarathi. III, 62.
jarira, etymology \sr\). III, 144.
karakshya. Sec Gana.
Sarjzgaya. See Suplan.
sarpa»a, III, 114 ; with the horse, to
the Pavamana-stotra, V, 305.
sarpanama-lormulas, III, 369; ety-
mology, 370.
sarpavidya, the Veda of snakes, V,
367.
Sarva, form and name ot Agni, III,
159 ; is the waters, \ 59.
Sarvamedha, III, introd. xxvi ; V.
417 seq. ; a ten-days' sacrifice.
418.
Sarvap/v'sh/Ai, III, introd. xxii ; IV.
246.
sarvastoma, IV. 246.
sarvavedasa, sarvasva tall one's pro-
perty), substitutes in giving it
away, I V, 32 1 n.
iastra, III, introd. xii ; attended by
Sacrificer, 41 ; is the Sacri-
ficer's subject-, 41 ; same as
stotra, IV, 14; (professional)
reciter is despised, 367 ; (uktha)
without it, the stotra is in vain,
V, 257.
jajvat, 111,98; V, 25011.
sata, a bowl (of reed), V, 220, 252.
jatamana, round (gold) plate, III,
104 ; presented to Brahman,
141 ; fee for bahishpavamana of
Ajvamedha, V, 306,
INDEX TO PARTS III, IV, AND V
569
Satanika Satragita, performed the
Axvamedha, V, 400, 401.
iparneya. Sec Dhira Satapar-
/.ey.i.
Satarudriya, IV, 150 seq. ; ety-
mology, 156. 157; amount- to
the year. 166, 167 ; to the
Mahad uktham, 168, 320.
jatajarsha-rudra-jamaniya, IV. 157.
jatatiratra session, V, 91 seq.
satobr/hati metre, in the form of it
-Uci- were produced, IV, 38.
Satnujita. See Satanika.
Satrasaha. Si e Sona.
Sattra, sacrificial session, — of a
hundred Agnish/omas, Ukthyas,
Atiratras, V. 91, 1 $5 seq. ; pi r-
formance of a year's Sattra is
like the crossing of an ocean,
145 seq.: of a thousand years,
and its substitutes, 170 seq.
S a 1 1 r in, — whether to have separate
or common hearths, V, 175: if
taken ill. keep apart and offer
Agnihotra, 175: in case of death,
Sattrin to be burnt by his nun
fires. 175.
Satvats, V, 401.
Satyakama Cabala, V, 392.
satya-saman, III, 361, 363 fcorr.
IV, 146).
Satyaya^a Paulushi (PraX-inayogya),
a teat her, IV, 393, 394.
Satyayat'f/i, V, 354. 395 ; cf. Soma-
jushma Satyaya^wi.
iSatyayani. IV, 2r : his view as to
tlie nature of Agni, 3^3.
Saa&eya Pra/£inavogya. in tlisjnit-
ation with Uddalaka Aru/zi, V.
79 seq.
■Saulvayana, an Adhvaryu priest,
V, 61.
Saumapa Manutantavya, V, 392.
.S'aunaka. See Svaidayana. Indrota.
' Saiuromateya. See Ash:W/'i.
Sautramawi, III, introd. xxvi. i:<>
-en.; castrated bull the fee,
137: a draught mare, 138;
a sattra. III, introd. xii, 140;
performance, V, 213 seq.: is
both an ish/i and an animal
sacrifice, 220: is Soma, 220:
by Sautrama«i one:s enemy is
overcome. 223; should be per-
formed after each Soma-
sacrifice to replenish one's self,
239 : becomes (or isi a Soma-
sacrifice, 340, 245, 264 ; belongs
to Indra, 245: is the year, 247.
248 ; is the nit ion. 248 ; pre-
pared by Ajvins and Sarasvati
to heal Indra, 241*: a Brahmana's
sacrifice, 260 : is the body of
nan (Sacrificer), 2<<? : Yzgnz.,
the Sautrimam, at first with
the Asuras, went over to the
gods, 270.
savana, the three iSoma-pressing-).
of Gayatn, Tri-lmibh, and
Gagati nature, are devoted to
Agni, Indra, Vijve DevaA re-
spectively, V, 106, 443, 444:
(Ajvins, Sarasvati, indra), 241;
(Vasus, Rudras, and Adityas),
241 n., 443.
Savaniya victims, on first day of A.r-
vamedha, V, 377 ; on third, 395.
saviwja-stoma, is victorious assault.
the year, IV, 63.
savitra, formulas and libations, III.
190, 196; IV, 266; are one half
of the year, 347 ; an Anush/ubh
one (not approved of), V, 89.
Savitre, the impeller, speeder, III,
2, 61 ; preliminary oblation to,
4 ; by six syllables gained the
six seasons, 40 ; twelve or
eight - kapala cake, 61, 115;
ditto of fast-grown rice, 69 ;
Sivit/v Satyapras lva, 69, 109 ;
pirtha - oblation, 82; assists
Varuna, 113; saws/-/'p-oblation
(twelve or eighl-kapala cake),
1 15; prayuga#i havis ulitto l.i 25;
ditto cake at Sautramawi, 136 ;
-aw the Savitra lormulas, 190;
is Agni, 191 : poured out as
seed, 192; is the mind, 193;
(the dappled steed) with his
rays (reins) measures out earth
and regions, 195 ; is yonder sun,
195 ; the heavenly Gandharva,
195 ; he who chooses his friend-
ship chooses glory and pros-
perity, 251; SavitW and liri-
haspati, connected with the
regions and the £atush-
foma, IV, 69; the sun-rayed,
. golden - haired Savitr/ raises
the light, 195 ; is the guardian
of all beings. 195 ; Savitr/, the
sun's well-winged eagle, is Pra-
57Q
SATAPATIIA-BRAIIMA2VA.
g&pati, 305; distributes the im-
mortal li^lit among creature-,
plants and trees, more or less,
and, along with it, more or less
life, j23 ; takes Sri's dominion,
ami receives (mitravinda) ob-
lation (eight or twelve-kapala
iake 1. V, 62, 65 ; brahmaHrin
committed to him, 86 ; victim
before initiation for Sattra,
formerly to Savitri, now to
Pra^-apati, 174 ; Savitri's cake is
on twelve kapalas, to win the
food of the year, 222; connected
with the rainy season, 247 ;
receives oblation at Sautramani
(for having assisted in healing
Indra), 252 ; the fourth of the
ten deities ('all the gods')
_ receiving oblations of drops,
280; three ish.'is to Savitri
Prasavitr/', Savitri Asavit/v,
Savitri Satyaprasava, 284 ;
Savitri is this earth, 284; takes
the sacrificial horse to heaven,
JI9; cake (on twelve kapa-
las) to Savitri Prasavitri, 355;
ditto to Savitri Asavit/v, 356;
ditto to Savitri Satyaprasava,
358 ; three oblations to Savitri,
409 : deposits the dead man's
bones in the earth, 433; Savitri,
with the .Ribhus, Vibhus, andVa-
gas, receives offering of gharm.i,
480 ; is the wind, 480.
savitri, the sacred (Gayatrii formula,
taught to BrahmaXarin at once,
formerl) after a year. Y. .S7, 89.
savyash/Ari (savyastha, savyesh/Ari,
savyesb/£a), III, 62, 102.
Sayakayana. See .S'\aparwa.
S'n avasa. Sec (/ana.
science, sciences ividya/1) to be
studied, Y, 98. See triple
science.
sea, the womb of waters, III, 416.
seasons, six, III, 31, 220, 351 ; IV,
22S ; \ , .'S; ; ruled over by
Savitri, 1 1 1, 40 ; connected witli
the metres, castes, samans, sto-
, 91 ; the live bodily pails
of Prae-apati, 152; seven, 249,
35«; IV. '77, 2ii, 277, 314;
the six seasons fasten the year
to t In- moon, 111. 269 : are the
Vuve Devab, 311 ; three sea-
sons of growth (spring, rainy
season, autumn), 340; by sea-
sons the age of embryo and
man is computed, 386; consist
of two months, 386; IV, 29;
the Artava their rulers, 74 ;
they move hitherwards and
thitherwards (come and go), 91 ;
five, 120; in each season there
is the form of all of them, 126 ;
everything fits in with its place
by means of the seasons, 126;
are (Prise) upwards from this
earth, 128: are deranged for
him who dies, 129; seven or
five, 163; the six seasons are
the Fathers, 243 ; a dying man
changes to the season he dies
in, 244 n.; — originated from
the words ' bhfi/6, bhuvaA, svar,'
V, 13; the sun is their light,
149; are continuous, all first,
all intermediate, all last, 24S ;
the year is the bull among the
seasons, 276.
seed (retas), produced from whole
body, III, 349; white and
speckled, 351; moist, 352;
is twenty-five-fold lor twenty-
fifth), 353 ; possessed of vital
air, otherwise becomes putrid,
354 ; is virile power, 354 ; cast
silently, 358; IV, 20S ; shed
only by testiculati, 111, 3*4;
when productive, V, 53, 56;
after seed is implanted, birth
takes place, 180; from seed
of man and animal everything
is generated, 1K0: the essence
ol food, 264; of the sacrificial
horse (Prag-apati) becomes gen-
erated, 275.
self-surrender. See surrender.
Senag-it, Parganya's commander-in-
chief 1 in the upper region), is
the first winter month, IV, 108.
serpents, are the worlds, III, 369;
different kinds of, 370; great
serpent an object of wonder,
V, 40.
sesamum, oblations of wild scsamum
to Rudra, IV, 156.
seven, IV, 277, 314.
seventeen, IV, 74.
seventeenfold, is Pra^apati, III, 8,
79 > V> 384 > Brihaspati-Prag-a-
INDEX TO PARTS III, IV, AND V.
571
p.iti, III. 2i, 22 ; man, 174 ;
Pragipati, space, [V,6a ; Praj?a-
pati, the year, 76 ; food, 79 ; the
chest, V, 163.
sha,/aha, sixty in the gavam ay an am,
V, 147 ; the two kinds 1 1V/-
shtbya. and Abhiplava) are two
revolving wheels of the gods,
crushing the sacrificer's evil,
[49; the two kinds to be
worked into each other like the
threads of one \vel>, 149; alter-
nate in sattra, [62 n.
shsulttibotri formula, V, 121.
sha/triwja-stoma, is the firmament,
the year, IV, 65.
sheep (see avi, and ram;) pro-
duced in the form of dvipada
metre, IV, 38 ; with sheep's
wool malted barley bought at
Sautramani, V, 2 1 9.
sho</aja-stoma, gained by Aditi, III,4o.
sho</ajin (sacrifice), III, introd. xvi
seq., xxiii; victims of, 12 ; forms
part of Kejavapaniya Atir.it ra,
IV, 405; twelve in the year's
session, V, 147.
sho^/aji-graha, belongs to India,
III, 6.
sho</a.ri-stotra, III, 127.
shoes, of boar-skin, III, 102; he
who has performed Ragasuya
is never to stand on ground
without shoes, 1 29.
sick man, when he gets better, asks
for food, IV, 87.
sickle, the crops go nigh to, III, 327.
side, right side of animal the
stronger, IV, 1 15.
si!k-cotton tree. See cotton tree.
silver, piece of, tied to a darbha plant
and taken eastwards las the
moon), V, 196 ; gold and silver
plates (lightning and hail) be-
neath feet of Sacrifker whilst
consecrated at Sautramawi, 251 ;
as dakshiwa, 357 ; silver plate
inserted under sand, 462.
Sinivali, is YaX-, III, 231 ; pap to
her, (the extreme end of) one
of the four regions, IV, 264.
.dpita. 1? bald parti, V, 9.
Sipivislua, (?bald), Vishmi, V, 9.
jiras, etymology (jri, jri), III, 144.
145, 401.
jijna, man sports therewith, V, 76.
sitting, one who has gained a posi-
tion in the world is anointed
sitting, IV, 227.
six, it -. symbolic meaning, III, 268,
269; IN', t66.
sixteenfold, is Aditya a- the wielder
of the fifteen fold thunderbolt,
I V, 85 ; animals ( cattle), V, 252 ;
man, animal, universe, 302 n.
sky (dyaus), union with the sun
(Aditya), III, 149; connected
with Parameshft&in and Aditya,
188; isthewatc rs, 2 16; fashioned
by the Adityas by means <>l
G'agati, 234 ; udder of, is the
waters, 284; is Prag-apati's head,
3r3> 3r7! sheds seed in the
form of rain produced by smoke
(steam), 383; the seat of the
waters, 416; is blissful (jambhfi),
IV. 88; above the third lumi-
nous back of the sky is the
world of righteousness (suk/v'ta),
122; is the left wing of the
Agni-Prag-apati, the altar and
universe, 179; is the higher
abode, 202 ; the highest home,
203 ; steadied by clouds and
stars, V, 126; connected with
Imira, 241; the sky, rain, the
first conception, 315, 3S9; is,
as it were, yellow, 467; is a
place of abode for all the gods,
5°5-
slaughtering-knife. See knife.
sleep, not to be disturbed, as during
it the union of the two divine
persons in the eyes takes place,
IV, 371 ; mouth of him who
has been asleep is clammy, 371 ;
in sleep man's functions cease,
372.
jloka (noise, praise), partha-oblation
to, III, 82.
Jinajana. See burial-place ; ety-
mology, V, 422.
smoke, is the breath of the sacrifice,
III, 240; is seed shed by the
earth, and becomes rain, 383;
is the vigour of t'ne, I Y. 250.
snake, is neither worm, nor non-
worm, III. 90; are the people
of Arbuda Kadraveya, the Sar-
pavidya their Veda, V, 367.
Snataka, may initiate the Unnetr;
priest, V, 137.
572
SATAPATHA-BRAHMAJVA.
soils, — haras, .ro£is, arXis (heat, fire,
flame) of Agni, IV, 182.
Soma, the moon, III. introd. xxviii ;
means truth. light. 8 : glory, 56 ;
princely power (kshatra), 82;
by four syllables gained four-
footed cattle, 40: pap to, 56;
brown bull is of his nature, 57 ;
Soma Vanaspati, pap of jya-
maka millet to, 70; Soma, king
lit Brahmanas, 72. 95; partha-
oblation to Soma, 82 ; tiger-
skin his beauty, 8t, 92; ratha-
vimolaniya-oblation to, 102 ;
assists Varuwa, 113; (upasad)
pap to, 118; (pa»>£abila) pap on
south part of veda, 120, 121;
fee to Brahman, brown ox,
[22; prayu^aw* havis (pap), 125;
Soma withheld from [ndi a. 1 30;
Soma juice flows from liulra,
1 j 1 : Soma bought at new
moon alter year's initiation,
1 Si : is paramahuti/6, 258; the
blowing wind (Yayu), 342 ; the
vital airs, 342 ; the breath,
354: life-sap, 342; buying,
driving about. &c, 342; is the
drop, 405 ; the imperishable,
405 ; is Pra^apati, IV, introd.
xxi : rules over trees, IV, 76 ;
protector of the north, 102 ;
connected with Maruts, eka-
viw.ta-stoma.nNhkevalya-.fastra,
vaira^a-sam.in. 102; the nectar
of immortality. 251, 252 ; with
AgniXayana, Soma to be pressed
for a year, 320 ; is the moon,
349 : V, 6, 9, 10 : pressed at
full moon,ai d in the sub iequent
half-month enters waters and
plants, 10; Soma created out
of Praj&pati will) a life of a
thousand years. 1 5 : Agni and
Soma bei om i eater and food,
16 : Soma, the moon, is the
\jvamedha, j 5, 5 1 ; takes .S'ri's
rival power and receives Imitra-
vinda 1 oblation (pap), 62 -65 ;
fetched from heaven by Gayatri
in bird's shape, 122; Praj-apati,
the sacrifice, is king Soma, 205
seq.; one purged by Soma off 1 .
the Sautramawi, 2 1 7 seq. ; is the
drink of the Brahmaaa, 217 ;
is Indra's faithful companion,
226 ; contributes to joy (intoxi-
cation!. 227; jukra somapitha,
231; jukra madhumat, 232;
taken from Indra by XatnnXi,
and brought away again by the
Ajvins and distilled by Saras-
vati, 222, 232 ; the second of
the ten deities 'all the gods'
receive oblations of drops, 280 ;
Soma Vaishwava, king of the
Apsaras, 366 ; Soma is the seed
of the vigorous steed, 390 ; king
Soma's throne-seat, 461,
Soma-netraA (deva£), seated above.
III. 49-
Soma-Rudra, pap to, cooked with
milk from white cow with white
calf. III. 65; they removed
darkness from the sun (Surva),
66.
Soma-sacrifice, interlinked with
AgniXayana, III, 343; the per-
former of it eats food once a
year in the other world, IV,
299 ; is (Pra^apati's) seventeen-
fold food, 348: as distinguished
from haviryajfwa, V, 119.
soma-sawstha, III, introd. xi, xii.
Soma.mshma Satyaya^vvi. disputation
on Agnihotraat Ganaka's house,
V, 112, seq.
somatip ivita, III, 129; somatiputa,
V, 226.
somavamin, III, 129: V, 217, 226.
soma-vendor, malted rice bought
from him at Sautramani, \',
220.
son,— sons treated kindly by father,
IV, 25; when asked by father
to do anything, say 'what will
therefrom accrue to us?' 59;
dear son a favourite resort,
]6i : taken by father to his
bosom, 206 ; sons in early life
subsist on father, the reverse in
later lif •, Y, 1 57 ; father re-
turning from abroad is received
kindly by his sons. 204; father
and son part in time of peace,
308.
Sona Satrasaha, king of PaV/X-ala, per-
formed the A.ivamedha, V, 400.
soundmg-holes, are the vital airs,
v. 487.
South, connected with Pvshatra, &c,
III, 91 ; kine and goats most
INDEX TO PARTS III, IV, AND V.
573
plentiful in south region, 404 ;
is the trish*ubh, IV, 1.5; isvira^g
(wide-ruling), 46, 101 ; the
Rudras its lords, 101 ; India its
protector, 101 ; connected with
pan£adaja-stoma, praiiga-jast ra,
and brihat-saman, 10 1 ; con-
nected with Vayu, 106; region
of Fathers, 22<>: V, 485; is
space and the air, V, 17.
South-east, Ukhya Agni 1 the sun)
held up towards, III. 2X0: sa-
cred to Agni. IV. so : the sun
is placed there, 133: in that
ngion is the door to the world
of the Fathers, V, 42 j.
sowing, of all kinds of herb-seeds on
agnikshetra, III, 337.
space 1 aerial expanse) is Prajapati
the year, and the Saptadaja-
stoma, IV, 62.
spade, is a thunderbolt, V, 44S : of
udumbara or vikahkata wood,
448.
sparrow (kalavihka), springs from
Vijvarupa's head, III, 130.
speech (voice), lord of, is Pra^a-
pati, III, 5; based on vital air,
t 5 1 ; is the sruX', 192; world
of speech, 145, 192: there is
a keen edge to it on one or
both sides, 200 : speaks truth
and untruth, divine and human,
200 ; consists of v:U (voice) and
akshara (syllable!, 203 : is a
spade, 215: is of three kinds,
rik. yajTis and saman ; or low,
half-loud and loud, 239; is
healing medicine, 341 : by speech
the gods conquered the Asuras
and drove them out of the uni-
verse, 387 ; the breath is the
male, or mate, of speech, 391 :
a vital air, 402 ; produced from
mind (and the moon), and from
it the winter, IV, 11 ; is the
Rishi Ymakarman, 12 ; sus-
tained by the pervading vital
air (samanal, 15; made by the
gods their milch-cow, 173; one
of the five divisions of vital air
in the head. 190; by speech
one gets into trouble, 210;
speaks both truth and untruth,
257 : Agni as Speech (the tray!
vidya), 364 seq. ; is the sun,
365; evolved from mind, and
from it breath, $76, -,77 ; the
libations to .Mind and Sit 1 h,
(Sarasvat and Sarasvati) are
such to the Full and New moon,
V, 28,31, 32, $5 . singleol vital
airs, 246 ; mind is manifest d
asspeech, 26a ; what is thought
in mind is spoken by speech
and heard by ear, 26 3 : by mind
and speech all is gained, 507.
sphfirgaka, tree, not to stand near
a grave, \ . 427.
sphya (sacrificial wooden sword 1.
handed to consecrated king, III,
no; gaming-ground prepared
therewith, 1 1 1.
spinal column, is continuous, V,
35-
spoon, (cf. sruX-, sruva), taking up of
the two offering-spoons (^uhu
and upabhrit), V, 56: not to
clink together, 57, 60, 61.
spring-season, connected with east,
gayatri,&c, III, 91 ; is the earth,
386 ; consists of months Madhu
and Madhava, 386 ; produced
from breath, and from it the
Gayatrt, IV, 4 ; in spring forest-
fires occur, V, 45; the Brah-
mana's season, 348.
sprinkling,- of Sacriticer with re-
mains of (prasavaniya) offering-
material at Va,gapeya, III, 38;
of tire-altar with water, IV, 169,
174: of completed lire-altar
with mixture of dadhi, honey
and ghee, as Agni's after-share,
185; of sacrificial horse with
water, V, 278, 3 16.
sprit, bricks of fourth layer, IV, 66
seq. ; free creatures from death,
67.
spriti, oblations, V, 133.
Sraumatya, a teacher, his view of
the nature of Agni, IV, 363.
Sraushaf, different modes and tones
in uttering it, V, 57 seq.: its
live formulas are the un-
exhausted element of the sacri-
fice, 170 ; — 482, 502.
jri, excellence, III, 144, 1.63, 392;
distinction (social eminence),
IV, no, j 32, 241 ; V, 285, 313;
goodness (?), 326, 327; pros-
perity, V, 18, 59; beauty, 315.
574
SATArATHA-HRAII.MA.VA.
Sri, goddess of beauty and fortune,
springs from Pragapati. and is
despoiled by the gods, V, 62.
Snff,gaya, a people, V, 269.
sr/'shn. bricks of fourth layer. IV,
71 seq. ; ? throwing of prastara
(sacrificer) into the lire, V, 2.) ;
creation (?), 458.
Srotriya, is an upholder of the sacred
law. III. 106.
srui (offering-spoon), is speech,
III, 192 ; the two serving as
Agni's (the golden man's) arms,
373: of udumbara for Vasor
dhara, IV, 214.
Srutasena, performs Ajvamedha, V,
396.
sruva, (dipping-spoon), thrown east-
ward or northward. III, 53; is
breath, 192 : two oblations
therewith, IV, 20^.
staff, as sacrificial fee, V, 11, 12.
stake, sacrificial. See Yupa.
stambaya^us, III, 325.
standing, one is stronger than sitting,
IV, 172, 178 ; he who has not
yet gained a position (but is
striving to gain it) is anointed
standing, 227.
stars (nakshatra), how created, III,
149 ; are the lights of righteous
men who go to heaven, 244:
are the hair (of the world-m
IV. 288; as Apsaras, the Gan-
dharva Kandramas' males,
are lightsome (bhakuri), 232;
originate from PragSpati's hair-
pits. 561.
steer (rishabha) is vigour, produced
in the form of the satob/v'hati
metre, IV, 38.
step, is the briskness in man, V, 266.
. sthall, cauldron, III, 270.
sthapati (governor), III, rxi. Cf.
Revottara.
sticks, striking king with, III. 108.
stobha, lil. introd. xxiii.
iya, obi lions o! drops, a thou-
sand to ten deities, V, 279, 280.
Stoma, are laid down as bricks in
fourth layer, IV, S9 ; are t he-
vital airs, 6 1 ; are food, 218;
oblations relating to the Uneven
and Even stomas, forming part
of tl or dhara, 217, 218 ;
seven, 277, 314; do not tail by
excess or deficiency of one
stotriya, V, 157 ; increasing by
four (verses), 166, 167.
stomabhaga, bricks of fifth layer,
are the essence of food, IV, <).-
seq.; are the firmament (naka),
93, 97; the first twenty-one
are the three worlds and four
regions ; the last eight arc the
Brahman, the disk of the sun,
94; are the heart, 96, 99, 115.
stone, hunger is laid into it, hence
it is- hard and not lit for eating,
IV, 170: put in water-pitcher
and through it in Nirr/ti's re-
gion, 171 : it should break there,
171 : variegated stone set up
whilst Agni is led forward, 195 ;
is the sun, 196 ; is the vital air
and vital power, 196; is put
into the Agnidhriya dhishnya,
243, 360.
stool, gold, for Saerificer, and Adh-
varyu, V, 360, 361.
stotra,III, introd. xii seq.; attended
by Saerificer, 41 ; is the Sacri-
ficer's own self, 41 ; stotras of
Abhishe/-aniya, 69 ; the same as
the jastra, IV, 14; connected
with the production of food
(life), 72.
stotriya-tr/£a, IV, T4.
stronghold, threefold, III, 213.
sfi. 'to animate, speed,' III, 2.
Subhadrika, dwelling in Kfunpila,
> 5
?2I.
Subrahmanya, priest, is made the
Udgatri, V. 1 37.
sGdadohas, and sadana, III, 301,
305, &c. ; is the breath, 302,
354;. IV, 5.
■Sudra,— Arya and Sudra ruled by day
and night, IV, 74, 75; Sudra
woman as the Arya's mistress,
V, 326 ; Sudra is untruth, 446.
jii/{', heat, pain, suffering, IV, 171 ;
V, 497 n.
Suii, second summer month, IV, 29.
.Sukra, first summer month, IV, 29.
Sukra-graha, 111,6; puroru/fr formula
of, in; produced from r/'k-
sama-saman, and from it the
saptadaja-stoma, IV, 8.
Suktavaka, a completion of the
sacrifice, V, 44.
jfilavabhr/tha, V, 122.
INDEX TO PARTS III, IV, AND V.
575
summer-season, connected with the
South, Tri-h/ubh, &c, III. 91 ;
produced from the mind, and
from it the I rishmbh, 1\', 6 ;
consists of months Sut\ and
Sukra, 29 ; is t lie part between
earth ami atmosphere, 29 ; is
scorched, V, 45: the Kshatriya's
season, 347.
Sun, twenty or twenty-first-fold,
III, »65; IV. 163: V, 37, 291,
305 : there is a man in the sun's
disk (maWala), III, 367; its
disk is tin1 Brahman, and the
Gayatri, IV. 94; is smooth and
round, 180; its disk is varie-
gated, 196; when the sunsets
it enters the wind. 333 ; is a
baker of the baked, 352 : is the
foundation of Pnig-apati and
the Sacriticer, and generated
out of their own self, 354, 355 ;
the sun — its orb, light, and man
— is the triple science, the .Ma-
had Uktham, Mahavrata, and
Fire-altar, 366; the man in it
is Death, who is immortal, 366 :
its orb is the gold plate and
tiie white of the eye; its light
the lotus-leaf and the black of
the eye ; its man the gold man
(in the altar) and the man in
the right eye, 367, 368; is the
goal, the resting-place, V, 37 ;
the towering form of the bull,
107 ; (Aditya) slaughtered as an
animal victim by Prayapati, and
( oasequently endowed with cer-
tain powers, 128 seq. ; repre-
sented by piece of gold tied to
darbha plant and taken west-
wards, 195; established on the
Br/hati, 255, 256; walks singly,
314; is spiritual lustre, 314,
315; not rivalled by any one,
354 ; no one able to turn him
back, 359 ; is a remover of evil,
426; originates from Vishwu's
head when cut oil'. 4 42 : whilst
the sun shines the performer of
Pravargya is to wear no gar-
ment, nor to spit, nor to dis-
charge urine, 447 ; is Brahma-
naspati, 45^
is the truth,
457: the Brahman (n.), 460;
Yama, 460; Makha, 460; is
the child (garbha) of the god-,
469 : the lord of creatures, 469 ;
the sustainer of sky and gods,
470: the never-resting guardian,
470; is the lather, 472: is a
web-weaver, 484; the quarters
are its corners, 1.98 ; is the tal-
low stallion, 501.
Sun and .Moon iMiryaXandramasan),
are Pragapati's eyes. Ill, 113.
Sunaisepha, legend of, III, 95, 109.
iSunasirya, seasonal offering, 1 1 1, 48;
Sunasiriya, part of Pra^apati's
body, V, 77 : oblations of, 77 n.
sun-motes, III, 79, 80: as Apsaras,
the Gandharva Sfirya's mates,
IV, 231: they (loat clinging
together, 231.
sun-rain, III, 76.
sun-rays, are the Vijve DevaA, V, 196.
sunwise motion, III, 359; leads to
the gods, 372, 373.
Suparwa, eagle (or falcon), Savitr/'s
(garutmat) Suparwa, (is Praja-
pati), IV, 105 ; a Suparwa of
the Trishmbh metre (is the
madhyandina-pavamana) bear-
ing the Saerilicer to bliss, V,
Suplan Sarwj-aya, V, 239.
sura, cups of, III, 8 ; mean untruth,
&c, 8, 9 ; drawn by Nesbfri, 10;
one of them held by Yauya or
Ra^-anya, 29; oblation of, 133 ;
offered to bathers from pitcher
with a hundred, or nine, holes,
136; originates from Indra's
hips, V, 215; preparation of
sura, 223, 224: it means food,
and the Vij, 225; contributes
to joy (intoxication), 227, 228 ;
is the essence of waters and
plants, 233 ; gladdens the Saeri-
licer, 233; is drank by him
and priests, being unpropitious
for a Brabmana, 233, 245;
others make a Rayanya or
Valrya drink it, 233 ; it falls to
the share of the bathers of him
who drinks it, 233 ; purifies the
Sacriticer whilst itself is purified,
236.
surrender (parida), of one's self, IV,
186, 239, 251, 269; V, 236.
Sfirya, as Gandharva, with the sun-
motes, as Apsaras, his mates,
576
SATAPATHA-BRAHMAtfA.
IV, 231; is the highest of all
the universe, 240; created by
Brahman and pi iced in the
sky, V, 27; evolved from the
skv, and from him the Sama-
veda, 102: Sfirya's daughter
purifies the Soma with tail-
whisk, 226: she is Faith, 226;
Surya, the highest light, is hea-
ven, 2'>7 : sacrificed as animal
victim, 320: expiatory pap, 346,
347; is the eye of creatures.
346; Surya, Vayu, and Heaven
and Earth, 347 ; walks singly,
388 : one of his rays is the rain-
winner, 478; is heaven, the
highest light, 502 : (regent of
the sky; is the self of the god.-,
5°5-
SuryaXandraniasau, are Praj-apati's
eyes, Ml. 513.
Suryastut Ukthya, V, 419.
Sushena, Parj-anya's chieftain fgra-
ma«i) in the upper region, is
the second winter month, I\.
108.
Siuravas Kaushya, a teacher, IY,
391.
Suta, one of the ratnina/', 1 1 1, 60 ; is
the spiriter 1 sava), 60-62 ; 1 1 1 .
suta and asuta, Y, 241 n.
Svadha, .is Mich the Fathers wor-
ship the divine Purusha, IV,
373 ; the Father's food, V, 96-
98, 234 : the autumn is the
Svadha, (23.
svadhyaya, the study of one's daily
lesson of the scripture-, Y, 100
seq.
svaha, therewith logs are conse-
crated, III, 261 : i- food, I V,
i --,') : is distinct (definite), 183 ;
i- the Vasha/, 277.
Svaidayana, a Saunaka, and northern
Brihmana, defeats Uddfdaka
Ani'/i. V. to seq.
svar, 1 f. I>hu£.
svara^", metre, III. 564; of thirty-
four s\ llables, IY, 385.
svara-saman, produced from Trish-
fubh, and from it the Antar-
yama-graha, 1\', 6, 7 ; how
chanted, ib.
svara-saman days, performed either
Vgnish/omas or as Ukthjas,
V,i47.
Svarbhinu, an Asura. smites the sun
with darkness, III, 65, 406.
Svar^it Nagna^ita, or Nagnaidt. the
Gandhara, a ra>anyabandhu,
IV, 21.
svayam-atri«»a brick, represents the
three worlds, III, 155 ; the first
belongs to Pra.gapati, r87, 378 ;
second to Indragni and Vijva-
karman, 1.-58: third to Para-
meshtbin, 188 ; — laying down of
first, as earth, food, and vital
airr 377 : the lower vital air,
399 : IY, 2 ; the second (in the
third layer) is the middle part
of the body and its vital air,
42 : the air, 44, 45 ; the third
(in the fifth layer), 96, 99 ; the
vital air in the middle of the
body, 114. 116, 140 seq.; obla-
tions thereon, 182 ; is an utta-
ravedi, 182; svayainatr/Wis as
substitutes for tire-altar, 271.
Svetaketu Aruweya, has sacrifice
performed for him by Vaijva-
vasavya, IV, 333; his view re-
garding the fore-ollerings, V,
40 ; regarding the nature of
honey, 90; disputation on Agni-
hotra at G'anaka's house, 1 1 2
seq. ; questioned by his father
regarding the fording-footholds
of the year, 147,
SVikna. See Pratidarja, R/shabha.
Svish/akr/'t, performed between two
oblations, III, 40; the same
for kamyesh/is, IV, 24S; is fer-
vour (tapas), Y, 41 ; the Kshatra,
253; three oblations of blood
at Arvamedha, 337, 338; is
Rudra, 338.
swan maidens, V, 70.
sweat-pores, as many as there are
hair-pits and ram-drops, V, 169.
6'yaita-saman, III, introd. xvi : sung
by some over completed altar,
IV, 180.
jyama, III, 14.
jyamaka, millet, III, 70.
SySparaa, a people, IY, 344 n. ;
.S'vaparwa Sayakayana, III, 171 ;
IV, 274, 344.
syena, falcon or eagle, one of the
Gayatri metre (is the bahishpa-
vamina) bearing the Sacrificer
to bliss, V, 173; the talon-
>^o
INDEX TO PARTS III, IV, AND V.
5*7 "*
//
slaying jyena, the king of birds,
originates from Indra's heart,
215; with two feathers of jyina
the sacrifice is purified (swept up
and down) at Sautramaz/T, 230.
tail, — twenty-one-fold, IV, aaa; con-
traction and expansion of bird's
tail, 301 seq. ; — tail whisk as
purifier, V, 220, 235.
TaWya, III, 153.
tanu, (five bodily parts), III, 152.
Tapa, the first dewy season, IV,
1 26 ; is the sun, 126.
tapas, (austerities) to be practised :
of him who does so every part
shares in the world of heaven,
IV, 362; there is no perpetuity
in it, 418.
tapaj^ita, (the fire-altar used at the
sacrificial session of that name),
IV, 317; substitute for a session
of a thousand years, V, 171 seq. ;
amounts to a Brihati, 172.
Tapasva, the second dewy season,
IV, 126.
Tarkshya, the commander-in-chief
of the sacrifice (or north), is the
first autumn month, IV, 107;
Tarkshya Vaipajyata, king of
birds, V, 369.
tarpya, III, 85.
teacher, of brahma&irin, whether to
carry on sexual intercourse, or
not, V, 90.
testicles, V, 500.
thighs, joined to body at upper end,
III, 306; thigh-bone the largest
bone, IV, 137.
thirteen, IV, 74.
thirty, — limbs of body, IV, 167.
thirty-one, IV, 76.
thirty-three, IV, 76; V, 164.
thousand, — means everything, IV,
147, 304 ; V, 348 ; — the benefits
of a life of 1,000 years, how to
be gained, IV, 362.
thread, — with it fried rice-grain is
bought at Sautrama/n, V, 219.
threefold, the, belongs to gods, III,
21.
throne-seat, of udumbara, for con-
secration at Vajftpeya, III, 35 ;
of khadira at Abhishe^aniya,
105 ; rising from, 128 ; thereon
Ukhya Agni placed and carried,
267 seq. ; represents the earth,
267 ; of udumbara wood, 267 ;
V, 249; represents imperial
dignity, 249 : royal dignity, 249;
the womb and navel of the
Kshatra, 250; throne-seat, of
Pravargya, the samrag-, 461 ; of
udumbara, shoulder-high, 461;
wound with grass-cords, 461.
thunderbolt, is fitteenfold, III, 413;
the (sixteenfold) sun (Aditya)
is its wielder, IV, 85 ; has a
sling (or handle) on its right
side, 86 ; Indra drives off the
Asuras therewith, 193 ; is the
thunder, V, 1 16.
tiger, skin of, used at consecration
ceremony of Ra^asuya, III,
81; is Soma's beauty, 81, 92;
produced in the shape of the
virag- metre, IV, 38; is vigour,
38 ; springs from entrail of
dead body, if not cleaned out
before being burnt, V, 203 ;
springs from Indra's entrails,
215.
tilvaka, tree, not to stand near
a grave, V, 427.
tongue, distinguishes the essence
(taste, flavour) of food, V, 263.
tooth, —how teeth grow and decay,
V, 52, 54-
top, — of grass-stalks is sacred to
the gods, IV, 185.
tortoise (kurma), how- created, III,
147 ; a living one placed in first
layer, 389; is the life-sap of these
worlds, and these worlds them-
selves, 389 ; the lower shell
the earth, the upper one the
sky, and what is between is the
air, 389; is anointed with dadhi,
honey, and ghee, 389 ; is the
same as the sun (Aditya), 390 ;
is the vital air, 391 ; Agni Vaij-
vanara, Aditya, creeps over the
three worlds in the shape of
a tortoise, 392 ; the lord of the
waters and the bull of bricks,
392 ; — how laid down on the
altar, IV, 2.
traidhatavi, offering at Sautramawi,
III, 1 39 ; at Purushamedha, V,
412.
trayastriwja (-stoma), connected
with pankti, raivata, &c, III,
[44]
PP
5/3
DATAPATH A-BRAHMAATA.
91 ; trinava and trayastrimja,
produced from the agrayana
and from them the jakvara and
raivata-samans, IV, 11, 12; is
a foundation, the year, 65 ;
connected with .R/'bhus and
Vfove Deva/j, frees living beings
(bhuta) from death, 70 ; is
connected with Brihaspati, the
Vjjve Deva/\ the upper region,
&C, 103 ; last of the uneven
stomas, 217; trayastriw/ja day,
420.
trayi vidya, III, 139; (the brahman)
first created, 145, 192 ; is all the
metres, 193; consists of hymns,
tunes, and prayers, 196 ; dug
out by the gods from the mind-
ocean, 415; (stoma, ya^us,
rik, saman, br/hat, rathantara)
is food ; mentioned in final
benediction of the Vasor dhara
consecration, IV, 220 ; is the
truth, 258; the (Soma)-sacri-
fice, 261 ; contains all existing
things, 352 ; Pra^apati's body
contains (or consists of) it, 352;
consists of 10,800 eighties of
syllables, 353 ; is Speech, and
Agni (the fire-altar), 364 seq. ;
is the universe, 403 ; constitutes
the (new, divine) body of the
Sacrificer, V, 38 ; evolved from
Agni, Vayu, and Surya, and
from it the luminous essences
hhuh, bhuvai>, svar, 102, 103 ;
the Brahman priest to use the
trayi vidya, 104 ; is the unex-
hausted element of the sacri-
fice, 170.
travodaja-stoma, gained by Vasus,
' 111,40.
trayoviw.fa-stoma, the array, the
year, IV, 63.
trees, all except ndumbara side with
the Asuras against the gods, 1 1 1,
256 ; ruled over by Soma, IV, 76.
tret!, die. III, 107.
trikakubh (metre), is the udana, IV,
88.
triwava-stoma, connected with Pahk-
ti, jakvara, &c, III, 91; with
trayastriwja produced from the
agrayana-graha, and from them
the jakvara and raivata-samans,
IV, 11, 12; is strength, the
year, 64 ; connected with Aditi
and Pushan, 69 ; connected with
upper region, Br/'haspati, Vijve
Deva£, &c, 102, 103 ; is the
two sides (flanks), V, 164 ;
trwava day, 420.
tripawa, III, 85.
triple science. See trayi vidya.
trishawyukta, offerings, III, 54, 56.
trish/ubh, gained by Indra, III, 40 ;
is vigour, strength (virya), 64 :
is the one rule which the gods
keep, 447; IV, 262, 308; V, 311.
312 ; connected with kshatra,
&c, III, 91 ; is the body, self,
167, 218, 253; produced from
the summer, and from it the
svara-saman,IV,6 ; year-and-a-
half-old calves produced in the
form of it, 39 ; is the south, 45;
the air of trishmbh nature, 57 ;
Vayu connected with it, 142 ; is
the thunderbolt, 193, 308 ; con-
nected with the sun, 197; of
eleven syllables, 308 ; is the
generative breathing (of Pra^a-
pati), 327-379; an eagle of the
trish/ubh metre (midday Pava-
mana) bearing the Sacrificer to
bliss, V, 173 ; thereby the Ru-
dras consecrate king, 312.
trivrit-stoma, gained by Mitra, III,
40 ; connected with brahman,
&c.,9i ; produced from upa/wju-
graha, and from it the Rathan-
tara, IV, 5 ; the swiftest of
stomas, 61 ; is Vayu, 61 ; is
breath, 66 ; through it (con-
nected with Agni l the priesthood
delivered from death, 67 ; is
the head, 78; connected with
Agni, the Vasus, the east, ajj-ya-
jastra, rathantara-saman, 100.
truth, remaining with the gods, and
untruth with Asuras, IV, 257;
he who holds to it, though first
poor, in the end prospers, 257 ;
truth in faith, V, 46 ; conquers
pain, always to be spoken, 85.
Tura Kavasheya, IV, introd. xviii ;
builds fire-altar at Karoti, IV.
279.
Tvash/r/', assists Varu«a, III, 113;
rules over living forms, 113,
115 ; (sawsr/'p) ten-kapala cake
to, 115; prayiujaw havis (ten-
INDEX TO PARTS III, IV. AND V.
579
kapila cake), 1:5 ; his son Vu-
varGpa, 1 30; V, 113 ; ram
slaughtered for him, III, 11
fashioned first the sheep. 4.1 1 ;
takes SrVs forms and receives
imitravmd.il oblation iten -
kapala cake), V, 62-65; prac-
- mystic rites on Indra and
(.xiiudcs him from the Sonia-
draught, 2 1 3 seq. : 248; Tvash-
tri, tlie seminal, is multiform,
293 ; fashioner of the couples
of animals, 293.
twenty-five. IV, 75.
twenty-five-fold, is seed, III, 353 :
is the body, IV, 168, 222.
twcnty-four-fold, is man, III, 167;
the wing (paksha). IV, 222 ;
Pragapati, the year, V, 141.
twenty-nine. IV, 75.
twenty-one, IV, 75, 191 ; V, 150.
twenty-one-fold (or twenty-first), is
man, III, 172 : (stoma) the sun,
127, 265; IV, 163 : V, 37, 150
(cf. notei. 305 note. 333, 335;
the tail, IV, 222: the belly. V,
164; the altar, &c, 334, 335;
the head of the sacrifice, 335.
twenty-three, IV, 75.
twinkling of the eye, as many as
there are spirations, and hair-
pits, V, 169.
udana, becomes the vyana. IV, 16 ;
(breath of the nosei fills man,
V, 31.
udanabhr/'t (holders of the upward
air 1. are the ear-sustainers, IV,
udavasaniyesh/i, III, 115, 139; I\ ,
269.
udayaniya (Atiratra), IV, 254.
Uddalaka Aru«i, son of ( Aru«a) Gau-
tama, a KurupawXala Brahmawa,
[IV. 333 n., 393n.:l V, 50 seq.;
in disputation with SauXeya Pra-
>tinayo^ya, 79 seq. ; teacher of
Proti Kausurubindi, 153.
Uddalavat, a Gandharva, V, 30.
udder, in one third of cow, III, 237.
uddhara, share, — purastad — , upar-
ish^at, IV, 162.
Udgatr/ priest, seated towards north,
III, 109; gold wreath his fee at
Dajapeya, 119: by means of
the Mahavrata (saman) he puts
the vital fluid into Prag&pati,
the altar, IV, 282 ; is the rainy
season, V, 45 ; initiated for
Sattr.i lis being the thunder-
cloud and rain), 135; holding
on to him from behind, 173 ;
not to chant the Udgitha of
bahishpavamana at Ajvamedha,
305; is the friend of the gods, 388;
the Udgatris do, as it were, the
Patni's work at the sacrifice, 504.
udgitha, — of bahishpavamana at Aj-
vamedha performed by the
horse, V, 305.
udumbara ( ficus glomerata), mean-
substance, food, III, 35, 36, &c:
strength, life-sap, 373 ; used for
throne seat at Vag-apeya, 35 ;
for food-vessel, 36 ; for con-
secration water-vessel, 73, 80;
ditto for the king's kinsman to
sprinkle from. 83 ; branch hid-
den in wheel-track, 104 : how
produced, 256; sides with the
gods, whilst all other trees do
so with the Asuras, 256; con-
tains the vital sap of all other
trees, 256, (267), 394 ; produces
fruit (thrice a year) equal to
that of all other trees, 257 ; is
always moist, 257 ; udumbara
jar used for sowing seed on
Agnikshetra, 337 ; etymology,
395 ; samidhs of, IV. 1 89, 191 ;
samidh with forking branches,
203 ; offering-ladle of, for vasor
dhara, 214 ; originates from In-
dra's flesh (and force), V, 215 ;
means strength, force, 220, 448.
ugg-iti, formulas and oblations, III.
40.
Ugra, torm and name of Agni, III,
159 ; is Vayu, 160.
Ugrasena, performs Ajvamedha, V,
396.
ukha, fire-pan, — materials collected
for. III, 180 : belongs to Pra^a-
pati, 180 ; eight parts of, 180 ;
thereinto the Sacrificer pours
his own self, 180; represents
the three worlds, 210, 233 seq.;
313; fashioning of, 233 seq.:
is a cow, 237 ; is Agni's self
(body), 239; is the Sacrificer's
own self, 251 ; baking of pan,
252 seq. ; instructions in case
sSo
SATAFATIIA-BRAHMAA'A.
of its breaking, 263 ; ditto in
case of fire therein going out,
263; etymology (ut-khan), 270;
filled with sand and milk, 310,
311 ; not to be looked at when
empty, 310 ; placed on mortar
in first layer, 396-398 ; is the
belly of the animal Agni, 400 ;
shaping and baking of it side by
side with the building of fire-
altar, IV, introd. xix ; a repre-
sentation of the three worlds,
ib. ; is placed on the mortar, 2 ;
PnTg-apati and Sacrificer are
poured therein as seed into the
womb, 341 ; therein, as the
three worlds, Pragapati pours
his own self, 354.
Ukhya Agni, III, 263, 265; is held
up towards east, 272, (275) ;
towards south-west and north-
east, 280 ; carried about for a
year, 269; placed on chariot
and driven about, 290 seq. ;
poured on Garhapatya, 310; IV,
191 n. ; 308 n. ; by building an
altar without carrying him for
a year one kills all beings in the
form of an embryo, 272; one
must not officiate at such a sacri-
fice, 272 ; relaxations of rule,
273, 274 ; only one who has
carried Agni for a year attains
immortal life, 324 ; placed on
fire-altar with' vasha/,' 202,341.
u^/)ish/akhara, V, 489 n., 500.
uktha, III, introd. xiv-xvi ; ( = ma-
had uktham), the food of Agni,
IV, 342 ; the uktha is Agni,
Aditya, Prana, the Purusha,
399 ; ( jastra), V, 257.
uktha-stotra, III, introd.xiv seq., 127.
ukthya-graha, III, 11.
Ukthya sacrifice, III, introd. xiv-
xvi; victims of, 12; two hundred
and forty, or two hundred and
thirty-four in a year's session,
. V, ,47-
u'liikhala, etymology, III, 395.
unbelief and belief, as two women
with a man, (wrath) between
them, V, 1 1 1-1 12.
uneven, belongstothe Fathers, V,42 3.
universe, in the beginning was nei-
ther existent, nor non-existent,
IV, 374; is Mind alone, 375;
is only Death, hunger, which
creates Mind, 402 ; universe
originally was nothing but a mm
of water, V, 12 ; in the beginning
was the Brahman, 27.
Unnetr/, priest, initiated last for
sattra by non-initiated Snataka
or Brahma/Jarin, V, 1 37.
unstringing (formulas). See ava-
A. A
tana.
untruth, — remaining with Asuras,
and truth with the gods, IV,
257,; he who speaks untruth,
though first flourishing, comes
to nought in the end, 257 ;
women, the judra, the dog and
the blackbird (crow) are un-
truth, V, 446.
upabhrit. See spoon.
upahita, III, 151.
upawju-graha, III, 6 ; is the mouth
of the sacrifice, 53 ; produced
fromgayatra-saman,IV,4; from
it the trivr/'t, 5.
upanayana, initiation of Brahmani-
cal student, V, 86 seq.
upanishad (mystic import), the
essence of the Ya^us, IV, 339;
regarding the nature of Agni,
363^seq.; V, 155.
uparish/ad bhaga/j, IV, 185 ; cf.
uddhara.
Upasad, III, 116. 118, 355 ; IV, 187;
with three kindling-verses, and
without prayagas and anuyag-as,
IV, 259; the two performances
are two strongholds between
which the lire-altar is built, 316;
are the fervour in the sacrifice,
317; are day and night, and Pra-
vargya the sun, 317; three, six,
twelve, or twenty-four Upasad-
days, or a year, 3 1 7, 3 1 8 ; on Sata-
rudriya-day, day of preparation,
and sutya-day, 320; like after-
offerings of a backward direc-
tion^, 43 ; twelve Upasad-days
at Ajvamcdha, 371; ditto at
Purushamedha, 403 ; is com-
bined with Pravargya, 493.
upajaya, supernumerary, V, 220 n.
upasthana, of fire on fire-altar, I V,
269 ; with seven-versed Aindra-
hymn, 274, 275.
upaya^, by-offering, eleven. III, 163.
upayamani, (supporting) tray, V,
INDEX To PARTS III, TV, AND V.
581
458 ; is the air, the Pravargya
pot placed thereon, 477, 4.81,
4SS.
upper lor jireat) region,— is the sun,
1 V. ;- • the pankti, 45 ; sover-
eign mistress (adhipatm), 46,
10: ; theVijve DeviLtits lords,
10 j : connected with Brv'has-
pati, the triwava, and trayas-
triwja stomas, the jakvara, and
raivata saxnans, 102, 103 ; a
boon-besto\ver,is Praq-anya.ioy;
is the Sacrificer's region, 485.
Unja, second autumn month, IV, 49.
Urvari, an Apsaras, — is the upper
ion, or the oblation. IV, 108;
Urvaji, and Purflravas,V, 68 seq.
Ushas, wife of Bhutanam pati/j (Pra-
jjapati, the yean. III, 158.
ushnib, — in the form of it three-and-
a-half-year old kine produced,
IV. 39; is the eye (of Pra^a-
pati), 327-328.
ushwisha, turban, III, 86.
usurer (money-lender), V, 368.
utkara, heap of rubbish, is the seat
of what is redundant (super-
fluous), IV, 137
utsadana, — of Pra\argya, IV, 187 ;
V, 493 seq.
utsarga, formulas of removal (of dis-
tress), III, 408.
uttaramandra (tune or lute), V, 356.
uttara-naraya^/a (litany), V, 412.
uttara-vedi (high, or upper, altar), is
the sky, III, 349; the womb,
349 ; the air, V, 248 ; on the
uttara (northern) vedi, 225;
used for ' setting out ' the Pra-
vargya vessels, 498 ; its navel is
the voice, 49S.
va?a (food, race, strength), III, 204.
Vag-a, — Savitr/', with i?ibhus, Vibhus,
and Vag-a, receives offering of
gharma, V, 480.
Va^apeya, III, introd. xi, xxiii seq.;
by offering it one ascends to
upper region, 2,3; to the
nght, 33 ; becomes immortal,
33; wins Pra^apati, 3; it be-
longs to Brahmawa and Ra^anya,
3 ; by offering it one becomes
samrag-, 4 ; it is superior to
Rag-asuya, 4 ; IV, 225 ; number
seventeen prevails thereat, III,
8; etymology, 13 seq.; is .1
supernumerary (special) rite,
246.
vagapcya-graha, belongs to Indra,
III, 6 ; five such, 8.
vag-apeya-saman, III, introd. xxiii.
11, 12.
vag-aprasavtya, (seven) oblations as
VSgapeya, III, 37; with re-
mains thereof Sacrificer sprin-
kled at Vag-apeya, 38; (fourteen)
oblations (of all-herb-seed) at
Agni&iyana, IV, 223 seq. ; are
all food, 224.
V:\g-ajravasa. See Kujri Vaga-
jravasa.
vaghat, III, 2iS, 223.
vag-in, horse, carries the Gandharvas.
IV, 401.
vag-ina;» saman, III, 23.
vai, meaning of, III, 198.
Vainya. See P/v'thin.
Vaipajyata. See Tarkshya.
vairag-a-saman, III, introd. xx, xxii,
xxiii; connected with Anush/ubh,
ekaviwja-stoma, autumn, 91 ;
produced from ekaviwja-stoma.
IV, 10; connected with Soma.
IMaruts, north, &c, 102.
vairupa-saman, III, introd. xx, xxii;
connected with vis, Gagati, &c.,
91 ; (?) = r/'ksama-saman, IV.
8, 9 ; is an aiVa-saman, 10:
connected with Varuwa, the
Adityas, the west, &c, 102.
vauakha, month, new moon of, coin-
cides with the nakshatra Rohin?.
V, 2.
\ aishwava. See Soma Vaishnava.
Vaijravawa. See Kubera Vaijravawa.
Vauvadeva. seasonal offering, 111,47;
part of Pragapati's body, V, 74;
oblations, 74 n. ; at Ajvamedha
(to Ka, Prag-apati, Aditi, Saras-
vat i, Pushan, Tvash/r/, Vishmn.
289 seq. ; 292 seq.
vaijvadeva-jastra, connected with
Br/haspati, the Vijve Deva/j,
the upper region, &c, IV, 103 ;
on second day of Ajvamedha,
V, 381.
vauvadevi (amiksha), III, 108; —
bricks, IV, 23, 30 seq. ; repre-
sent creatures, 3 1.
vaijvakarmana, formulas and ob-
lations (corresponding to the
iS2
.VATArATHA-URAlIMAiVA.
Savitra ones), IV, 266 ; Agni
Vairvakarmana, 268 ; are the
second half of the year, 347.
Vaijvanara, twelve-kapala cake to,
111,57; Vaijvanara is the year,
57,170; prayugawj havis (twelve-
kapala cake), 125; pajupuro-
</aja, 170; twelve-kapala cake
at diksha of Agnivteyana, 247 ;
Vaijvanara is all the fires, 248 ;
is Agni, 248; is the Kshatra,
248 ; the Garhapatya is Agni
Vaijvanara, 300 ; the year, IV,
33, 207 ; twelve-kapala cake
which makes Agni Vaijvanara a
deity after being set up on tire-
altar, 207; etymology, 208; is
the Kshatra, 210; is the sun,
212 ; views regarding his nature.
393 seq. ; is the Purusha, 398;
expiatory cake, V, 346; Vaijva-
nara is this earth, 346.
Vaijvavasayya, officiates to S'vcta-
ketu Aruweya, and is examined
by his patron's father (Uddalaka
Aruwi), IV, 333.
\ aijya, takes part in chariot race,
III, 29; holds honey-cup and
cup of sura, 29; sprinkles king
from ajvattha vessel, 84 ; hired
by some to drink the sura-
liquor, V, 233; son of Vaijya
woman not anointed, 326.
Vaivasvata. See Manu, Yama.
Vaiyaghrapadya. See But/ila, and
Indrad) umna.
V&k, victim to, III, 15; fSarasvati)
the leader, 39, So ; B/v'haspati)
Va£, pap of wild rice to, 70 ;
the triple Veda the thousand-
fold progeny of YaX\ 140; out
of her Pnag-apati produced the
waters, 145, 192; union with
mind Imanas), 149; bears the
eight Vasus, eleven Rudras,
Ive Adityas, and the Vijve
DevaA, 1 19; VSi, the voice,
speaks to a span's distance, 200;
is part of speech, 203 ; is a
mahishi (consecrated queen),
239 ;— cf. Sarasvati Va/fr.
vakovakvam, dialogue, to be studied.
V, 98.
\ alakliilya, bricks of the third layer
are the vital airs, 54 seq. ;
etymology, 55; by means of
them the gods ranged over these
worlds upwards and downwards,
56.
Vamadevya, son of Vamadeva. See
Br/'haduktha.
vamadevya-saman, III, introd. xvi,
12, 274; how chanted, IV, 7;
sung over completed altar, is
the breath (vital air) and Vlyu,
179; is Pra.g-apati, V, 333.
Vamakakshayana, III, 314; instruct-
ed by SaWilya, I\', 345.
vapa,— ^>f five cuttings 1 portions), V,
125 ; vapa offering on second
day of Ajvamedha, 392 seq.;
victims with and without vapa,
420.
var, etymology, III, 146.
varawa wood, peg of, V, 436 ; enclos-
ing-sticks, 439; sruva-spoon,
439-
varavantiya-saman, III, introd. xiv-
xxi ; used for Agnish/oma-saman
on first day of Ajvamedha, V.
376.
\ arkali, V, 169.
varshahara, saman, V, 501.
vartraghna, are the ag-yabhagas, V,
350.
Varuwa, by ten syllables gains VirSg-,
III, 40 ; his noose, 47, 57, 280;
Varuwa is Agni, 51 ; (? B/vhas-
pati, 68); barley pap to, 57, 60;
to Varuwa belongs the black,
hence black cloth the fee for
oblation to Varuwa, 58 ; knot
sacred to Varuwa, 58 ; is the
spiriter (sava) of gods, 60; the
horse his sacrificial animal, 60;
to Varuwa belongs what is hewn
by axe and what is churned, 67;
what is cooked by fire, 68 ;
what grows in ploughed ground,
71 ; the flowing water that does
not flow, 76; the garment of
initiation (at Abhishc&vniyaj,
87 ; Varuwa Dharmapati, barley
pap to, 7 1 ; Varuwa consecrated
king, 98, 103; upholder of the
sacred law, 106; Varuwa Sa-
tyaiu/as, 109; on being conse-
crated Varuwa's lustre (bhar^asj
departs from him, 113; assists
himself, 113; sawsr/'p-oblation
(barley pap) to, 116; seizes
creatures, 116; prayu^aw havis
INDEX TO PARTS III, IV, AN1» \
53;,
(pap) to, 125: barley pap at
SautrarnanT, 136, 137: Yam? a i-
the injurer, 137; horse slaugh-
tered lor him, 162 ; to him
belongs the sling, 279, 280 ; the
sheep -acred to him, 411:
Mitra and Varuna, out-breathing
and down-breathing, connected
with ekavi.v/.ta-stoma, IV, 6S ;
rules over one-hoofed animals,
7=,: protector of the west, 101 ;
connected with the Adityas.
stoma, marutvatiya-
jastra, vairfipa-saman, 101, 102:
runmati 1 lightsome) oblation to,
238 ; is Agni (when completed
and anointed), 238; is the
kshatra, 239; Varuna and horse,
V, introd. xix seq.; part of Pra-
japati's body affected by Va-
runa, 36 ; takes Sri's sovereign
power and receives (mitra-
vinda) oblation (ten-kapala
cake), 62, 65 ; sends out his
son Bhr/'gu to improve his
knowledge, 108 seq.; through
(a cake to) Varuna one delivers
one's self from Varuna's power
and noose, 2:1 : Varuna's cakes
of ten kapalas, for Varuna is
Virag, the lord of food, 222 ;
connected with winter, 247 ;
upholder of the sacred law, 251 ;
i^ the king of the gods, 251 ;
receives oblation in Sautra-
mawi (for assisting in healing
Indra), 252 ; swearing by the
inviolable waters a sin against
Varuna, 265 ; Varuna's son or
brother is a whirlpool, 266;
the last of the ten deities ('all
the gods ') receiving oblations of
drops, 281 ; Varuna Gumbaka,
343 ; propitiatory barley pap,
346 ; Varuna seizes upon the
drowned, 346 ; barley sacred
to him, 346 : Varuna Aditya,
king of the Gandharvas, 365 ;
(the regent of waters. ? and
N'akshatras) is the self of the
gods, 505, 506.
Varu«a-praghasiL&, seasonal offering,
111,47; part of Pragfipati's body,
V, 75 ; oblations of, 75 n.
varuna-sava, III, introd. xxv, 76, 103.
Varuni. See Bhr/'gu.
varunic nature, of cow, III, 51.
varunya, I II, 57.
vara, In inn, IV, 1 1 2, :23.
vara (? desirable or submissive 1, III,
77-
vasattvari water, — at Ajvamedha of
four kinds, from the four
quarters, 27s.
VashaV, uttered with ten oblations
of the Darjaptirnamasa, \', 3 ;
is the sun and Death, and by it
the Sacrificer is regenerated
and delivered from death, 26 ;
produces wasting away of cattle
in winter, 45 ; — 277 note.
Yasish/£a, the J?/shi, is breath, IV,
5; his (knowledge ofthe)Virag
coveted by Indra, V, 212:
formerly only one of his family
could become Brahman priest.
2 12.
Vasor dhara, shower of wealth. IV.
213 seq.; is Agni's Abhisheka
(consecration), 213; its mystic
meaning, 221 seq. ; corresponds
to year and Mahad uktham,
221, 222.
Vasu, dwelling in the air, III, 103,
281.
Vasus, by thirteen syllables gain the
trayodaja-stoma, III, 40 ; eight
Vasus produced from Va/S, 149;
placed on earth with Agni, 150 ;
(with Mitra) mix the clay, 231 ;
fashioned this earth-world by
means of Gayatri, 233; Rudras
and Vasus sing praises of (brick
in) second layer, IV, 25; how
produced, 33; Yasusand Rudras,
connected with the four-footed
and the X'aturviw-ra-stoma, 68 ;
Vasus, Rudras, and Adityas sep-
arated, and were the lords when
heaven and earth separated, 75 ;
connected with Agni, &c.,
100 ; the lords of the east, 100 ;
Vasus, Rudras, Adityas, Maruts,
and Vijve DevaA build on
different quarters of altar E.
S. \Y. N. I'.. 118 ; the eight
Vasus enumerated, V, 116;
arise by performance of morn-
ing pressing, 173; consecrate
the king by the Gayatra metre,
312 ; obtain the part of Vishnu,
the sacrifice, corresponding to
5^4
SATArATIIA-BRAIIMAiVA.
the morning - pressing, 443 ;
Indra, with Vasus, Rudras, and
Adityas, receives offering at
Pravargya, 479, 480.
v'it.1. See wind.
vatsapra, hymn and rite, III, 261,
283; an unyoking-place, 286.
vatsara, (fifth year of cycle), IV, 21.
Vatsya, a teacher, IV, 272, 345 n.
vausha/, etymology, IV, 341, 346 ;
forms part of the unexhausted
element of the sacrifice (and
trayi vidya), V, 170.
vavata, addressed by Udgat/-/',V, 387.
vayasyi, bricks in second layer,
; iv, 24.
Vayu, how created, III, 148 ; his
union with the air, 148 ; and
the regions, 188 ; with hirn the
Rudras in the air, 150; is the
released Prag-apati, is2 ; Vayu
Niyutvat, 173 ; the out-breath-
ing, 173 ; one half of Pra^apati,
J75 > regent of the air, 204,
(210, 286); Agni, Vayu, and
Aditya, are all the light, 210;
goes along by the breath of the
gods, 221; is the vital air that
went out of Prajj-apati, 312 ; is
Vijvakarman (the maker of
everything), IV, 6 ; blows most
in (from) south, 6; becomes the
mind, in right side of body, 6 ;
wind produced by the prawa-
bhr/'ts, 33 ; everywhere between
the two worlds, 34; runs every-
where in the same direction,
34 ; is in the regions, 34 ;
wind has rain in it, 35 ; over-
lord of the air world, 48 ; is
Prag-apati (of the air), Agni,
the Sacrificer, 57, 58; takes the
part of Prag&pati between head
and waist, 60 ; becomes the
deities and the forms of the
year, 60 ; is the trivr/'t-stoma,
and the swiftest, 61 ; the
Support of all beings, 66 ; en-
closes all beings, 66; rules over
wild animals, 75 ; Agni, Vayu,
and Aditya move hitherwards
and thitherwards, 90 ; the all-
worker (vijvakarman), in the
south, 106; blows sideways in
the air, 130; wind and sky the
highest, and close together,
140, 141 ; is only on this side
of the sky, 141 ; is the thread
by which the sun strings the
worlds to himself, 141 ; is of
trish/ubh nature, 142; Agni,
Vayu, and Aditya are the hearts
of the gods, 162; is the self
(body) of all the gods, 179 ; is
the body (atman)of Agni-Pra^a-
pati, the altar and universe,
179; Agni, Vayu, and Aditya
are the Pravargya (vessels), 1 87 ;
Vayu is the man (nara) of the
air 'as (part of) the All (vijva),
208 ; is the breath, 208 ; Agni
considered as Vayu, 363 ; Vayu,
the one wind, when entering
man is divided into ten parts.
V, 3 ; Pragapati becomes vital
air, and Vayu, 15; created by
the Brahman and placed in the
air, 27; Vayu one of the six
doors to the Brahman, 66, 67 ;
offering for expiation to Vayu
in the direction in which the
wind blows, 84 ; all beings (at
death) pass over into the wind,
and from thence are again pro-
duced, 84 ; is evolved from the
air, and from him the Yagur-
veda, 102 ; Vayu's form taken
by sun, whence wind is invisible,
130; Agni, Vayu, and Aditya
are light, might, glory (fame),
173; the swiftest of gods, 278;
the fifth of the ten deities ('all
the gods ') receiving oblation of
drops, 281; is a singer of
praises, 312; Vayu cooks the
food, 316 ; sacrificed as animal
victim, 319 ; expiatory milk
oblation, 345, 347 ; Vayu is
the transformer of seed, 345 ;
Vayu, Surya, and Heaven and
Earth, 347 ; is Pushan, since
he supports (push) everything,
474 ; (regent of the air) is the
self of the gods, 505.
Veda, triple (yag-us, rik, saman), III,
139, 140, 141 ; the thousand-
fold progeny of Va£, 140; the
three Vcdas (cf. trayi vidya),
consist of 10,800 eighties of
syllables, IV, 353; study of
the Veda, V, 95 seq. ; bene-
ficial effects thereof, 99 seq, ;
INDIA T( » PARTS HI, IV, AND V.
585
Rik. Ya^jus and Saman arc light,
might and glory Manic), 174.
vedi, is this earth, III. 345, 349:
IV. a 55 : V, a j8 : is the world
of the (? place for) gods, IV,
118 ; measuring of vedi (for fire-
altar), 3oscq.; (mahavedi) equal
to vedi of sevenfold fire-altar,
306; vedi of ninety steps (for
the sevenfold fire-altar 1, 308 :
is fivefold, 309 ; right edge of
vedi a balance in which the
Sacrificer is weighed, V, 45 ;
is the golden, brilliant-winged
Gayatri who bears the Sacri-
ficer to heaven, 56 ; how to
step past it, 57 seq. ; two vedis
at Sautramani, 225 ; is the
farthest end of the earth,
390.
\et, sacrificial call, is indistinct (in-
definite), IV, 183; used with
oblation of ghee (with gold
chips in it), on completed fire-
altar, 183; used (with ' svaha ')
after final benediction of Vasor
dhara consecration, 220; with
' vasha/,' or ' svaha,' is food
offered to the gods, 221.
vetasa (bamboo), etymology, IV,
174 ; cf. reed.
vibhitaka nut, used as dice, III, 106 ;
tree, not to stand near a grave,
V, 427.
Vibhus, — Savitr/', with &bhus, \ i-
bhus, and Vargas, receives offer-
ing of Gharma, V, 480.
victim, animal, is Pra^apati, and re-
presents all deities, IV, 404 ;
number of, at Ajvamedha, V,
309 seq.; is quieted (killed),
321 ; human (symbolic), 407 ;
set free, 411; enumerated, 413
seqq.
vikahkata, (flacourtia sapida), is the
thunderbolt, 111,53; 'unv 1"'""
duced, 256, 448; pieces laid
round Pravargya pot, repre-
senting the Maruts, V, 466 ; the
vital airs, 486.
\ikar«i, brick in sixth or seventh
layer, IV, 96, 99, 140 seq.: is
\ ayu, 140; is vital power (ayus),
141, 291.
vikramana, one of Vishnu's steps,
111,96.
vikranta, one of Vishnu's steps, III.
96.
vik/v'ti, (fashioning) formula, III,
2S3.
village-boundaries, contiguous in
time of peace, V, 306, 307.
vimita, shed, put upon gaming ground,
III, 11.
virasf, bricks- of fifth layer, IV, 83.
Viraj", metre, gained by Varuna, 111.
40; of ten syllables, 183, 196;
\ . 103 n. : is Agni, III, 196 ;
is food, IV, 50, 204; all food.
IV, 12, 87 ; V, 408, 418 ; the
unassailable metre in form of
which tigers were produced,
IV, 38 ; also two-year-old kine,
39; is food, 50, 204; of thirty
syllables, 94, 385 ; the undi-
minished VirSg is India's hea-
ven, 94 : the ten vital airs are
the Virag-, the sacrifice, V, 3 ;
possessed by VasishfAa, and
coveted by Indra, 212; is the
earth, 2 1 2 ; created by Prajapati,
enters the sacrificial horse, 310 :
born from the Purusha, and the
Purusha from Virag-, 403.
vij, (peasantry, clan), food for the
noble. III, 13; connected with
west, Gagati, vairupa-saman,
saptadaja-stoma, rainy season.
91 ; connected with the gods
generally, and the creator, is
freed from death through sap-
tadaja-stoma, IV, 68; less
powerful than nobility, and
differing in speech and thought
from each other, 133; is the
sacrifice, 144; sits as it were,
210; is indefinite, 210, 245;
speak to the kshatra now in a
loud, now in a low voice, V, 4 1 ;
obedient to the kshatra, 227;
not to be equal and refractory,
but obedient and subservient,
to kshatra, 303.
Vishnu, by three syllables gained
the three worlds, III, 40; is
the upper end of the gods, 44 :
the sacrifice, 45, 113; V, 179;
three-kapala cake, or pap to,
III, 54 ; men belong to him, or
are of his nature, 54 ; three
steps (strides), 96, 261, 275;
by Vishnu, Prajapati created
;S6
SATAPATHA-BRAHMA2VA.
the worlds, 276, 2S6 : assists
Varuna in recovering his lost
vigour, it.); (upasad) three-
kapala cake, or pap, 118: as
embryo a span long, 235, 255,
260, 268 ; Yish/ni Sipivish/a, paj)
of rice and fresh milk at New
moon, V, 9 ; the sixth of the
ten deities ('all the geds') re-
ceiving oblations or drops, 281 :
Vishnu nibhuyapa, Sipivish/a,
293 ; a dwarfish animal his vic-
tim at Ajvamedha, 300; enters
the world in three places, 388;
first reaches end of sacrificial
M-->ion, and attains excellence
among gods, 441 ; is the sacri-
fice, 1 \2 ; unable to control his
ambition, 442 ; with his bow
and three arrows, 442 ; his head
is cut off, and becomes the sun,
1 4-: ; is divided into three parts
(the pressings of the Soma-
sacrifice), 443.
Vishau-strides, a feature of the
haviryagwa, V, 120.
vish/arapankti (metre), is the regions,
IV, 88.
vish/Svra^a, III, 50, 53.
vish/Z>fivragin, III, 123.
vish/uti, III, introd. xxii.
Vishuvat, central day of Gavam aya-
nam, and formerly one of the
three ' great rites ' of the year's
sattra, V, (139), 144 ; is in ex-
cess of the year, 158.
viivadeva-netra/j, (deva/j), seated in
the west, III, 49.
Yijvajfit Atiratra, with all the pr/sh-
thas and giving away of all one's
property, a substitute for a
year of Soma-pressing (with
Agni&iyana), IV, 320, 321 ; V,
l-o. 1 vi.
vuvajyotis (bricks) are (all the light),
Agni, \ayu, and Aditya, respec-
tively, 111, 2^0, 239; making
of, 239; mean offspring, pro-
geny, 239,385 ; IV, 129; laying
down ot the first (Agni), III,
384; is breath, 385 ; IV, 2; Agni.
130; that of third layer, Vayu,
it. 130 ; is offspring, 17 ; i-
breath, 47 ; the fifth layer, 99,
129; possessed of generative
power, 129; is the sun, 130;
is breath, 131; Surra its lord,
131.
\ ijvakarman, the purusha (man)
slaughtered for him, III, 162;
Vijvakarman and Indragni con-
nected with the air and the
second svayamatr/waa, 188,
190; IV, introd. xiv ; is Vayu,
6, 106; the /tishi Vijvakarman
is speech, 12; he is Pra^apati,
28, 233 ; settles the third layer
of altar, 41, 47; is Agni, 189,
19a, 204; oblation to, 204;
is the lord of all that exists,
204 : eight oblations to (Agni)
Vijvakarman corresponding to
the Savitra oblations, 266 ; Vij-
vakarman Bhauvana performs
Sarvamedha, and promises the
earth to Kajyapa, 421.
Vijvaii, the Apsaras, is the northern
quarter, or the vedi, IV, 107.
Vijvimitra, rishi (All-friend), is the
ear, IV, 10.
\ ijvantara Saushadmana, IV, 344 n.
Vijvarfipa, the three-headed son of
TvaslUr/, slain by Indra, III,
130; V, 213.
VijvivasUjtheGandharva, IV, introd.
xiv.
Vijve Deva/', by twelve syllables
gained Gagati, III, 40; pawia-
bila oblation (pap) on west
part of vedi, 120, 122 ; piebald
bullock the Hotri's fee, 122;
animal offering to them (instead
of to Maruts), 126 ; born from
Y;U, and placed with the moon
in the quarters (regions), 150;
they and Brihaspati no special
class of deities, 150: put the
quarters in the world, 235 ; are
the seasons, 311; sing praises
of (bricks in) second layer, [V,
26; produced, 33; .K/'bhus ami
Vijve Dcva/.> connected with
living beings (bhuta) and trayas-
triwja-stoma, 69 ; are the lords
of the upper region, 102, 103;
connected with Brihaspati, &c,
103 ; Vasus, Rudras, Adityas,
Maruts, Yuve Deva£, build on
different sides of altar (E. S.
W.N.U.), 118; sit down with
the Sacrificer on the higher seat
(in the sky), 124; are Indra and
INDEX TO TARTS III, IV, AND \
587
Agni, and the three are brah-
man, kshatra, and vis, {44 : the
most famous of gods, \, ::* :
are all the gods, 59a ; the coun-
sellors of king Marutta, 397 :
offering of barren cows, 402.
411 : Vijve Deva/>. except the
Ajvins, 441; with Brihaspati,
receive offering ol gharma, 180 ;
arc the vital airs, 488.
vital airs. See pra»a.
vital power, vitality (ayus). See
life.
vrata, rite (of abstinence), III, 185;
(fast-milk), 262 ; the four rites,
and rites of rites, IV, 333 seq, :
342 ; entering upon at New
moon, V, 7 seq.; vrata (food)
brought at haviryagwa, 119; is
the head of the sacrifice, 240.
vratadugha, cow. given to Hot// and
Udgatr/'s, V, 504.
vWdhanvant, V, 351.
Vr/tra, slain by Indra by mean- ol
cake-offering, III, 45 ; by Full-
moon offering, Y, 6; is the
moon, III, 45; slain by gods,
48, 49; rik, yagus, and simian
were in him, 138; his retreat
shattered by Vishwu, 139; re-
pelled by Indra, 179; waters
loathing him, 332 ; verses re-
lating to the slaying of Yr/'tra.
IV, 275 ; is evil, sin, Y, 1 r.
v//tra-jahku (peg), V, 437.
vyahriti, myotic utterance, used with
offerings to Rudra, IV, 161.
vyana, becomes the udana, 1Y, 16.
vyanabhr/t (holders of the circulating
air) are the mind-sustainers,
IV, 15.
vyushfi-dviratra, III, introd. xxvi,
129.
wain, as the mark of a sacrificial
horse, Y, 354.
walking round altar (in sprinkling),
means slighting it, IY, 170:
made good by circumambula-
tion, 170.
warm, is the body of him who is to
live, IY, 136.
water (apa/>), different kinds of, for
consecration, III, 73 seq. ; pro-
duced out of V&j, 145, 192;
from Pra^apati, 157 ; heals what
is injured, 220; the waters the
udder of the sky, 284 ; the
foundation of the universe, 293 ;
therefrom the universe was
produced, 29 | ; water first made
of this universe, 363 ; are un-
settled, 301 ; waters beyond
and below the sun, 305 ; jarful
of water poured out as a thun-
derbolt to clear himself of all
evil (nim'ti), 324; three jarfuls
poured on every four of sixteen
furrows of Agnikshetra, 335 ;
three additional ones on whole
of Agnikshetra, 336 ; is the sky,
343 ; there is water not only in
the channels of the vital airs,
but in the whole body, 337:
are the tenth, 363 ; whenever
water (rain) flows everything
that exists is produced, 363 :
possess self-rule, 364 ; the dec p-
est place of the waters is where
the sun burns, 391 ; are founded
on the mountains (rocks), 405 ;
the eye is their abode, the ear
their goal, the sky their seat,
the air their home, the sea
their womb, sand their sedi-
ment, 416; is food, IY, 35;
is the vital airs, 35 : waters (ol
heaven) are in the highest
place, 37 ; sprinkling of tire-
altar with water, 169; springs
forth from rock, 169; is con-
tained in rock, in the mountains.
1 70 ; waters as Apsaras, the
Gandharva Vita's mates, 232;
food is produced from them.
232 ; universe originally nothing
but a sea of water, V, 12; is
everything, even in the farthest
place, being Parameshf/^in, 15:
water one of the six doors to
the Brahman, 66, 67 ; the wa-
ters the foundation of the uni-
verse, 205 ; swearing by the
inviolable waters, sin against
Varuwa, 265 ; waters as the
third of the ten deities ('all the
gods') receiving oblations of
drops, 280; water thrown for
exorcising, 438; the waters a
place of abode to all the gods,
and Yaruwa their regent, 506.
water-dwellers (fish and fishermen),
5SS
DATAPATH A-BRAHMAATA.
subjects of Matsya Sawmada, the
Itihasa their Veda, V, 369.
well-water. III, 77.
west, connected with vis, Gagati,
&c, III. 91: west (?to east)
path of sacrifice, 347 ; is the
Gagati, IV, 45; all-ruling (sam-
r.\sM, 46, 101 ; the Adityas its
lords. 101 ; Varuna its pro-
tector, 1 or ; connected with
saptadaja-stoma, marutvatiya-
jastra, vairupa-saman, 10 1 ; the
all-embracer is Aditya, 106; is
hope, distinction (prosperity)
and the earth, V, 17, 18; the
region of cattle, 485.
wheat, headpiece of sacrificial post
made of, III, 31; is touched
by sacrificer. 32.
wheel, mounted by Brahman priest,
III, 32; of cart and potter,
creaks if not steadied, V, 126.
whey (vagina), of the Maitravaniwi
payasya, offering of, IV, 271 ;
dakshina given therewith, 271.
whirlpool, water from, III, 76.
wife, is one half of husband, III,
32 ; intercourse with, kept
secret, 229; the husband must
not eat food in her presence
in order that she may bear a
vigorous son, IV. 369, 370;
(many) wives a sign of (social)
eminence, V, 31 3.
wind (vita), cf. Vayu; — connected
with Varuaa, by rain freed Irom
death through ckaviwja-stoma,
IV. 68 j is Vayu, 142; is the
arrows of the Rudras of the
air, 165 ; Vat a as Gandharva
with the waters as Apsaras, his
mates, 232 ; three oblations
of wind on chariot, thereby
yoking it. 235: is on this side
of the sun, 235; also in the
other world, 235; and in this
(terrestrial) world, 236; wind-
names uttered, V, 478 ; is the
(aerial) ocean, flood, 479 ; is
unassailable and irresistible,
479; an ogress-ridder, 479;
identified with (aerial) ocean,
Hood; Indra, Savitr/', Br/has-
pati.and Yama, 479-81 : Pushan,
1 sr> ; is irresistible, an ogress-
ridder, 479.
wing, of altar, crackling of, IV, 21 :
is of pankti nature (or fivefold),
115; twenty-one-fold, 222;
contraction and expansion of,
300 seq. ; has a bending link.
301 ; is crooked (? curved), 302 ;
wings are the bird's arms, 306 :
the immortal wings of the
Ahavaniya, V, 271.
winter, produced from speech, and
from it the pankti, IV, 1 1 ; con-
sists of months Saha and Sa-
hasy.a, 70 ; is the space between
air and heaven, and the part of
body between waist and head,
70, 71; frog, avaka plant, and
bamboo three forms of it, 175 :
inwintercattlewasteaway,V,4 5.
wish, — in wishes nothing is excessive,
IV, 241, 247, 265.
wolf, springs from Soma flowing
from ears, III, 131; from In-
dra's urine, V, 215.
woman, impure part of, below navel,
III, 32: fair-knotted, fair-
braided, fair-locked her perfect
form, 232 ; on left side of man,
IV, 81; lucky if marked on
left side, 81 ; brings forth within
a year. V, 12 ; two women
(Belief and Unbelief) in N. E.
quarter with black yellow-eyed
man (wrath) between them,
110, in; has beautiful form
bestowed upon her, 295 ; given
asdakshiwa, 402 ; is untruth 446.
womb, lies close to belly, IV, 115;
lower than belly, 115; enlarges
with the child before it is born,
not after, 309 ; is the bearer
because Prajjapati by it bore
creatures, V, 114.
wood, twokindsof( cut by axe and that
found on the ground), III, 257.
wood-brick, III, 1 55, 166.
work (karman), evolved from the
ear, and from it fire, IV, 379.
worlds, the, are the heavenly abodes
(of the gods), III, 195 ; fas-
tened to the sun by means of
the tpiarters, 269 ; the two, are
round, 271; ascent of the
(worlds and) metres, 276-278;
they are strung on a thread and
joined with Aditya, 360 ; from
them is born both what exists
INDEX TO PARTS III, IV, AND V
5§9
and what exists not, 366 ; glide
along like serpents, 369 ; are
the resting-place, and moving-
place, 143 ; seven worlds of the
gods, 277 ; the three worlds
and lour quarters, 314; were
created together, 286; three
and those above them in which
are placed the deities higher
than Agni, Viyu, Surya, V, 27 :
the Brahman is the sphere be-
yond these higher worlds, 27 ;
how they were steadied by
Praj-apati, 126; have light on
both sides (sun and tire), 149 ;
the three worlds (earth, air and
heavenjare light, might and glory
respectively, 173; two, those of
the Gods and the Fathers, 225.
"Wrath, as black, yellow-eyed staff-
bearing man, between two
women, Belief and Unbelief, V,
in, 112.
Ya^wa. See sacrifice.
ya^wakratu, oblations of ghee relat-
ing to special sacrifices (Agni
and Gharma, &c), forming part
of the Vasor dhara, IV, 217.
ya^;7apu/M/.>a, III, introd. xx.
': at ura. See .R/'shabha.
Yag-wava/fras Ragastambayana, to him
Pnujapati revealed himself, IV,
349-
Yagwavalkya, IV, introd. xviii; ques-
tioned by Ganaka as to Agni-
hotra, V, 46 ; on the way in
which the oblation is to be
treated, 61 ; found by Ganaka
to know the Mitravindii sacri-
fice, 66 ; in disputation on Agni-
hotra at Canaka's house, 112
seq. ; taught by Ganaka, 114;
claims prize as most learned in
sacred writ, 115; on Agnihotra
expiation, 182; on offering of
omenta, 393.
yn^wayagMya - saman, III, introd.
xiv,
:?4
sung over com-
pleted altar, is the moon, IV,
179 ; is the heavenly world,
252 ; is Agni Yauvanara's chant
of praise, 253 ; on first day of
Ajvamedha, V, 376.
ya^nopavitin, sacrificially invested,
V, 237.
Yagiis,was inVr/tra, III, 1 38 ; part of
triple Veda, 139, 141; the Brah-
man, the Ya^us, its power in the
Other world, IV, 173 ; the tire-
altar the ocean of Ya^nis, 278;
is built up with the fire-altar,
28a ; marches in front in quest
of Pra^apati's vital fluid, 283;
is Yayu, 336 ; the breath, 337 ;
1 yat-^ii/j). 337; the mystic im-
port (upanishad) its essence,
339; is silent (muttered), in-
distinct, 350 ; he who knows
the mystic science becomes the
Yagus and is called thereby,
341 ; Ya^-us consists of 8,000
b/ihatis, and Yag-us and Saman
of 1 0,800 (7,200 and 3,600 resp.)
pahktis, 353 ; is the one brick
of which the fire-altar consists,
374 ; all beings, all the gods
become the Yagus, 390 ; what
is performed without a yag-us,
is unsuccessful, V, 276.
yagnshmati, bricks, are the nobility,
III, 153 ; placed on the body of
the altar, 348 ; number of, IV,
22 ; are the peasantry, 132,
133; is food, 134; any special
(extra) one to be placed in
middle layer, 138; none in the
dhishnya hearths, 242, (?) 244 ;
are the days of the year, Praga-
pati's body, 354 ; three hun-
dred and ninety-six in lire-altar,
357 ; enumerated as to layers,
358, 359-
yagya, is to be in the trishrubh metre,
V, 26.
Yama, III, 49; rules over the
settlements of the earth, and
grants itto Sacrificer, 298; is the
kshatra, 299 ; Yama and Yami
(Agni and Earth) of one mind
with Nim'ti, 322; the Fathers
live in his realm, V, 236, 237;
rules over, and grants, abode in
the earth, 431 ; is the sun, 460;
Yama, with Ahgirasand Fathers,
recei ves offering oi'(Jharma,48 1 ;
— Yama Vaivasvata, king of the
Fathers. 365.
yamanttra/j (devaA), seated in the
south, III, 49.
yaudhagaya - saman, chanted with
three nidhanas, IV, 7.
590
SATArATIIA-HRAIIMAJVA.
Yavamat, a Gandharva, V, 30.
Yavas and Ayavas, the light and
dark fortnights, connected with
creatures generally and the
/•aUuX-atvariw..a-stoma, IV, 69;
the lords of creatures, 76.
yavat — tavat, as long as, III, 244.
year, is seventeenlold (twelve months
and five seasons), III, 174;
twice in the year food is ripened,
244; is fastened to the moon
by means of the seasons, 369 ;
— its part in the sacrifice (as
Father Time), IV, introd. xv
seq. ; is the fire-altar and the
three worlds, IV, 29 ; is Agni
Vaijvanara,
is space, 62 ;
speeds all beings, 63 ; burns up
all beings, 63 ; assails all beings,
63 ; the most vigorous of all
things, 63 ; is arrayed (spread)
over all things, 64 ; is the
womb of all beings, 64; as an
embryo, in the shape of the
thirteenth month, enters the
seasons, 64 ; is the strength of
all beings, 64 ; it forms all
beings, 65 ; is the foundation of
all beings, 65 ; is the range of
the ruddy (sun) and holds the
supreme sway, 65 ; is the firma-
ment (naka), heaven, 65; all
creatures are evolved from it,
66 ; is eightcenfold, 66 ; ruler
of the months, 74; is generative
power, 125; made continuous
by the seasons, 125; contains
all objects of desire, 313; is
the same as the sun, 313; be-
yond the year lies the wish-
granting world which is immor-
tality, 322 ; is fivefold (viz. food,
drink, excellence, light, and im-
mortality),326, 327 ; its divisions
and lights, 351 seq.; is death, 356
seq.; Agni as the year, how cor-
responding to each other, 363 ;
produced from the union of
Death's mind and speech, 402 ;
— Pragapati, the sacrifice, is
the year, V, 1, 38; only after
gaining the year the gods be-
come immortal, 5 ; the year is
the imperishable world, 5 ;
created by Praijapati as a
counterpart of himself, 14 ; the
year (year's sattra) as man, 144,
145, 168 seq. ; is that (one) day
after day, 155; amounts to a
Br/hati, 155 ; is the bull among
seasons, 276.
yoke, measure of uttaravedi, III,
349 ; — yoke-pin, distance of
throw of, III, 123.
yoking, first of the right, then of the
left, ox, III, 291, 327.
youth (blitheful), in the prime of life,
is apt to become dear to women,
V, 295.
\ upa, sacrificial post, eight-cornered,
III, 31 ; wrapt up in seventeen
clothes, 31 ; with a wheaten
head-piece, 3 1 ; seventeen cubits
long, 31 ; mounted by Sacrificer
and his wife, 32; V, 254; re-
marks on material, form, and
size ofyupa,V, 123,124; twenty-
one
j :>/ ;>>
ADDITIONS AND CORRECTIONS.
13, paragraphs 7. S. We have probably to translate — the gods were
created on its reaching heaven, — they were created on its entering this
eanh.
1'. 45. par. 33, lines 6, II. Read,— in the balance.
P. 60, 1. 19. Read, — Adhvar\u.
P. 76, note 3. Read, — offering of a pap to Aditi.
P. 91, par. 4, 1. 4. Read, — did we, bj one of a hundred Ukthyas, dispel the
darkne--.
P. 107, par. 10. 11. 2. 3. Read, — form of the bull.
P. io\ note 3. Add. — Cf. also llillebrandt, ' Varufa und Mitra,' p. 68 seq.
P. 130. par. 9, 11. 2, 3. Read, — ' The divine thought protect thee, not man's
thought ! '
P. 136, par. 6, 1. 2. Under him : — Harisvamin explains ' anu ' by ' anvabhakta,'
' participating after him,' cf. XIII, 5, 4, 24.
P. 1 49, note 1. The commentary takes ' p;7shMyapratishMite ' in the sense of
Jtablished on the przsb/Aya,1 — inasmuch as, in the first half of the year.
he begins each month with the Abhtplava, and ends with the Pn'shMya,
which is the stronger (balavattara, cf. XII, 2, 2, l6), and therefore ' atma-
pratishMita.'
P. 155, note 2. The MS. of the commentary is corrupt — an-purvasyakriyate
sat.ri;/adayaA sah bhadragamam va&Masthane evadhikshipayati na pra-
defintara a\artata ity artha-6.
P. 279, note 1, 1. 3 from below. Read,—- four-eyed' dog.
P. 334, oote I. " Utsanna' probably means ' detached ' ; cf. II. 5, 2. 48.
P. 397, par. 6, 1. 3. For whence, read, — and then.
PART IV.
P. 20, par. 5, L 5. Read, — skin.
P. 35, note 1, 1. 4. Read,— on the retsJiiik range.
P. 48, par. 5, 1. 4. Read,— Nabhas and Nabhasya.
5, par. 4. 1. 5. Read, — the seventh.
P. 103. par. 11. After ' sake,' add, — ' The .S'akvara and Raivata samans
for stability in the air!' for by the iakvara and Raivata samans it
is indeed established in the air.
P. 108, 1. S. Read,— PurvaX-itti.
P. 163. 1. 3. Read, — of seven seasons.
P. 16S, note 4. Delete, — According to . . . referred to.
P. 170, pars. 6-8. Read, — circumambulates.
P. 192, par. 5. 1. 2. Read, — irresistible warrior.
P. 223, par. 2, 1. 3. Read, — shower of wealth.
P. 295, 1. 1. Instead of. then,— read, thereby.
P 312, par. 18, 1. 9. Read, — exceeds this universe.
P. 313, 1. 2. Head, — nor does he exceed this universe.
P. 325. ] ar. 14. Read, — There are these five fingers (and toes) each consisting
of four parts.
Note 1. Delete, — that being the simplest kind of Soma-sacrifice. —
Sava«a indeed must mean — all Soma and other sacrifices, down to the
ihotra; — hardly, all sacrifices concluding with the Agnihotra.
P. 337, note 2. Read, — 'moving in front,' or ' previous performance.'
r. 23. 1. 2. Read,— thousand Brz'haiis.
• 9, 1. 9. Perhaps we ought to translate— that (gold man , indeed, is the end,
the self, of everything here or, of this universe). Ct. J. Muir, Orig. Sansk.
Texts, vol. v, p. 3S9.
Par. 16, 1. 2. Read, — they ascend to where desires have vanished.
P. 393, par. 1, 1. 4. Read, — 6'ana 6'arkarakshya.
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Sacred Books of the East
TRANSLATED BY VARIOUS ORIENT Al SCHOLARS
A.ND EDITED UN
THE RIGHT HON. F. MAX MULLER.
*+* This Series is published with the sanction and co-operation of the Secretary of
State for India in Council.
REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.
' M. Renan presente trois nouveaux une seconde, dont l'interet historique et
volumes ile la grande collection des religieux ne sera pas moindre. M. Max
" Livres sacres de l'Orient" (Sacred Midler a su se procurer la collaboration
Hooks of the East . que dirige a Oxford, des savans les plus eminens d'Europe el
avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette
si sure, le savant associe de l'Academie grande publication honore au plus haut
<les Inscriptions, M. Max Midler. ... La degre, doit tenir a continuer dans les plus
premiere serie de ce beau recueil, com- larges proportions une ceuvre aussi philo-
posee de 24 volumes, est presque achevee. sophiquement coneue que savamment
M. Max Midler se propose d'en pnblier executee.'
EXTRACT from the QUARTERLY REVIEW.
' We rejoice to notice that a second great edition of the Rig-Veda, can corn-
series of these translations has been an- pare in importance or in usefulness with
nounced and has actually begun to appear, this English translation of the Sacred
The stones, at least, out of which a stately Books of the East, which has been devised
edifice may hereafter arise, are here being by his foresight, successfully brought so
brought together. Prof. Max Miiller has far by his persuasive and organising
rved well of scientific history. Not power, and will, we trust, by the assist-
a few minds owe to his enticing words ance of the distinguished scholars he has
their first attraction to this branch of gathered round him, be carried in due
study. But no work of his, not even the time to a happy completion.1
Professor E. HARDY, Inaugural Lecture in the University of Freiburg-, 1887.
'Die allgerneine vergleichende Reli- internationalcn Orientalistencongress u
<nonswissenschaft datirt von jenem gross- London der (mindstein gelegt worden
artigen, in seiner Art einzig dastehenden war, die Ubersetzung der heiligen Biichcr
Unternehmen, zu welchem auf Anregung des Ostens1 {the Sacred Books of the
Max Midlers im Jahre 1*74 auf dem East).
The Hon. ALBERT S. G. CANNING, 'Words on Existing Religions."
' The recent publication of the " Sacred a great event in the annals of theological
Books of the East" in English is surely literature.'
©vford
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, I .( .
SACRED BOOKS OF THE EAST.
FIRST SERIES.
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Translated by F. Max Muller. Part I. The Av/andogya-
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' /;/ the whole world there is no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, it will
be the solace of my death.'
[See also Vol. XV.]
A
Vol. II. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, Vasish/Aa,
and Baudhayana. Translated by Georg BOhler. Part I.
Apastamba and Gautama. Second Edition. 8vo, cloth, \os. 6d.
The Sacred Laws of the A ryas contain the original treatises on
which the Laws of Manu and other lawgivers werefotmded.
[See also Vol. XIV.]
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Part I. The Shu King, The Religious Portions of the Shih
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Confucius was a collector of ancient traditions, not the founder of
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Translated by James Darmesteter. Part I. The Vendidad.
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EDITED BY E. MAX Mt/LLER.
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